說無垢稱經疏 1.11

1.11

外欣厭者，厭謂厭離穢土，欣謂欣清淨土。佛土有三：一法性土，法身所居，真如之理；二受用土，報身所居，眾寶嚴飾；三變化土，化身所居，淨穢不定。至下經文具廣分別。雖復妙德淨名，俱變菴園使淨，通警時聞大眾，何獨為化聲聞？唯有持髻對申，世尊足按，大千變淨，尋復如常，此唯獨化聲聞，為止鶖子之疑故也。雖亦大眾同見，不應獨為聲聞。鶖子時獨生疑，故此俱稱為現。即初現淨剎，為令二乘有外欣厭。後時所現，並為一切。事既同上，不能具陳。心清淨故佛土亦淨，心有垢故佛土亦垢，所以上來欣厭取捨皆言內外。

As for external delight and revulsion: revulsion means loathing and leaving the impure land; delight means delighting in the pure land. There are three kinds of Buddha-lands: first, the land of the nature of dharmas (dharmatā-kṣetra), where the dharmakāya resides, which is the principle of tathatā; second, the land of enjoyment (saṃbhoga-kṣetra), where the saṃbhogakāya resides, adorned with many jewels; third, the land of transformations (nirmāṇa-kṣetra), where the nirmāṇakāya resides, being variable in purity and impurity. These will be distinguished in full detail in the text below. Although both Mañjuśrī and Vimalakīrti transformed the Āmrapālī-vana to make it pure, universally alerting the assembly listening at that time, why would this be solely to transform śrāvakas? It was only when Śikhin spoke in response and the Bhagavat pressed with his foot that the trichiliocosm became pure and then immediately returned to normal; this was solely to transform the śrāvakas, in order to stop Śāriputra's doubt. Although the great assembly also saw it together, it was not only for the śrāvakas; yet because Śāriputra was the only one who gave rise to doubt at that time, these are all called manifestations [for him]. That is, the initial manifestation of the pure land was to cause the two vehicles to have external delight and revulsion. Those manifested later were for everyone. As the matter is the same as above, it cannot be stated in full detail. Because the mind is pure, the Buddha-land is pure; because the mind has defilement, the Buddha-land has defilement. Therefore, in the preceding discussion, delight, revulsion, acceptance, and rejection are all spoken of as internal and external.