無量壽經連義述文贊 2.87

2.87

經曰「於是世自在王佛」至「悉現與之」者，述云：此後、正答所請也。二百一十億佛土者，即通說淨穢諸佛之土故。天人善惡即諸土之因，國土粗妙即諸土之果。粗者麁也，故有本云「國土之麁妙」。攝身從土，故不別說。所以不唯說淨土因果而兼穢土者，欲令捨其惡麁而脩其善妙故。非唯為說，亦使現見，故應心現與，即帛謙云「樓夷亙羅佛說竟，曇摩迦便一其心，即得天眼徹視，悉自見二百一十億諸佛國中諸天人民之善惡、國土之好醜也。」又此諸土非隣次有，選擇何土，應機所欲而令見故。不爾，便違帛謙經中其佛即選擇二百一十億佛國土中諸天人民之善惡、國土之好醜故。不應難言：夫人所見光中諸土既無穢土，如何為法藏亦現惡麁者。機欲既異，聖應非一故。若不爾者，夫人既厭穢國以求淨處故，唯現所祈淨土之相而令攝受。

Regarding the passage from the sūtra where 'Thereupon Lokeśvararāja Buddha' up to 'manifested and showed them all to him', the commentary states: This latter part is the direct answer to what was requested. The two hundred and ten billion buddha-lands comprehensively refer to the defiled and pure lands of various buddhas. The good and evil of devas and humans are the causes of the various lands, and the coarseness and refinement of the lands are the results of the various lands. Coarse (粗) is [the same as] cu (麁); hence some texts read 'the coarseness and refinement of the lands'. The person is subsumed under the land, and is therefore not mentioned separately. Why did he not only speak of the causes and results of the Pure Land, but also include the defiled lands? Because he wished to cause him to abandon what is evil and coarse, and cultivate what is good and refined. Not only did he explain it for him, but he also made them appear before his eyes; therefore, in response to his aspiration, he manifested and showed them to him. That is what Bai [Yan] and [Zhi] Qian state: 'When Lokeśvararāja Buddha finished speaking, Dharmākara unified his mind, and at once obtained the clear-seeing divine eye, seeing completely on his own the good and evil of all the devas and people, and the beauty and ugliness of the lands in the two hundred and ten billion buddha-countries.' Moreover, these various lands do not exist adjacent to one another in neat succession; he selected whichever land and made it seen in response to the capacities and desires [of the practitioner]. If this were not so, it would contradict the sūtra translated by Bai and Qian, where that Buddha selected the good and evil of the devas and people and the beauty and ugliness of the lands in the two hundred and ten billion buddha-countries. One should not raise the objection: 'Since among the various lands seen by the Queen within the light there were no defiled lands, why did he also manifest the evil and coarse for Dharmākara?' Since capacities and desires differ, the holy responses cannot be singular. Were it not so: since the Queen felt revulsion toward the defiled country to seek a pure place, he only manifested the features of the Pure Land she prayed for, causing her to accept it.