維摩經略疏 2.149

2.149

「爾時」下，二、身子生疑。文為二：一生疑之由、二正疑念。初明由者，由承佛威神故生疑也。如來神力加被身子者，此經雖對小明大，身子既小乘中智慧第一，為諸聲聞之所揖敬，忽懷疑念，即諸聲聞咸共生疑：大乘方等有不思議祕密之事，即是穢國有淨土也。身子未能稱機疑問，必假佛力方會物心，故云承佛威神也。依《法華》意，發本顯迹，明諸聲聞內祕外現，何容不能稱物之機而生疑也？「作是至若此」，二、正明疑念者，疑佛答寶積心淨土淨，執昔三藏，故生疑也。菩薩三祇修行成佛是同，何得今說菩薩心淨即佛土淨？釋迦獨無淨土，應是為菩薩時心不清淨。若不清淨，何得成佛？若心淨成佛者，亦應心淨佛土淨也，何得佛土穢惡？若斯翻覆生疑未敢問者，或可自鄙，或恐失儀，或知如來懸鑑自當知時，故未問也。

From "At that time" onward is the second [section], in which Śāriputra gives rise to doubt. The text has two parts: first, the reason for the arising of the doubt; second, the doubtful thought itself. First, clarifying the reason: it is due to receiving the Buddha's awe-inspiring spiritual power that he gives rise to doubt. As for the Tathāgata's spiritual power aiding Śāriputra: although this sūtra contrasts the Small with the Great, since Śāriputra is foremost in wisdom among the Small Vehicle and is bowed to and respected by all the śrāvakas, if he suddenly conceives a doubtful thought, all the śrāvakas will likewise give rise to doubt together: in the Great Vehicle's vaipulya [teachings] there are inconceivable, secret matters—namely, that within an impure land there is a pure land. Śāriputra was not yet able to raise a question that matched the assembly's capacity; he had to rely on the Buddha's power to meet the minds of beings, hence it says "receiving the Buddha's awe-inspiring spiritual power." According to the intent of the Lotus Sūtra, tracing the origin and revealing the traces shows that all the śrāvakas inwardly conceal [the truth] and outwardly manifest [delusion]; how could it be that he was truly unable to match beings' capacity and [merely] gave rise to doubt? "Having this... up to ...like this": Second, directly clarifying the doubtful thought: he doubts the Buddha's reply to Ratnakūṭa that when the mind is pure, the land is pure; clinging to the former Tripiṭaka [teachings], he therefore gives rise to doubt. Bodhisattvas practice for three asaṃkhyeya kalpas and achieve buddhahood equally; how can it now be said that when a bodhisattva's mind is pure, the buddha-land is pure? Śākyamuni alone has no pure land; it must be that when he was a bodhisattva, his mind was not pure. If it was not pure, how could he attain buddhahood? If he attained buddhahood through a pure mind, then because his mind was pure, his buddha-land should also be pure; how could his buddha-land be impure and evil? Doubting back and forth like this, yet not daring to ask: perhaps he felt humble, or feared breaching deportment, or knew that the Tathāgata's suspended mirror [of omniscience] would naturally know the proper time, and therefore he had not yet asked.