阿彌陀經疏 1.55

1.55

舍利下，二、釋疑。又二：一、斥內疑；二、為解釋。初文者，恐身子內心疑云：既有雜鳥則有畜趣，此三惡之一也，以由眾生造罪而感三惡報生，何名淨土耶？故佛斥云：汝勿謂此鳥實是罪報所生也。所以下，二、為解釋。又二：一、簡非；二、顯是。初又二：一、直言彼無；二、舉名況實。初文汝莫言實是造罪感報，以彼土無三惡道也。舍利弗下，二、舉名況實。且彼淨土尚無三惡道之名字，況有罪報所生之實體乎！是諸下，二、顯是，如文。

From "Śāri[putra]" onward, second, resolving doubts. This also has two parts: first, reproving the internal doubt; second, providing an explanation. As for the first text, it was feared that Śāriputra doubted in his mind: "Since there are varied birds, there is the animal realm, which is one of the three evil destinies. Since sentient beings create evil karma and induce rebirth in the three evil destinies, how can it be called a pure land?" Therefore the Buddha reproved him, saying: "You must not say that these birds are genuinely born of karmic retribution for misdeeds." From "Why is this?" onward, second, providing an explanation. This also has two parts: first, excluding what is false; second, revealing what is true. The first also has two parts: first, stating directly that they do not exist there; second, adducing names to infer the actual fact. In the first text: you must not say that they are genuinely born from karmic retribution for misdeeds, because in that land the three evil destinies do not exist. From "Śāriputra" onward, second, adducing names to infer the actual fact. Moreover, that pure land does not even have the names of the three evil destinies, how much less could there be their actual reality born of karmic retribution! From "All these" onward, second, revealing what is true, as in the text.