說無垢稱經疏 2.229

2.229

贊曰：說因圓滿中有三，自下第三明決疑也。於中有四：一鶖子疑生、二聖者慰喻、三佛現淨土、四鶖子疑除。此初文也。乘前嚴心，遂此疑生。若心淨故有情土淨，有情土淨器土淨者，牒前文也。莫我釋迦因心不淨佛土雜穢，勿者莫也，此言意顯乃是我佛先心不淨，今成佛土穢若斯耶？梵言舍利，唐曰春鸎，以母辨才指喻為號，顯彼所生故名為子。少聞多解，聲聞上首，故佛加持令興疑念。

Commentary: Within the full explanation of causes there are three parts; from here below is the third, resolving doubts. Within it there are four: first, Śāriputra's doubt arises; second, the Holy One consoles and instructs him with an analogy; third, the Buddha manifests the pure land; fourth, Śāriputra's doubt is dispelled. This is the first text. Following upon the preceding adorned mind, this doubt thereupon arose: if because the mind is pure, the land of sentient beings is pure, and because the land of sentient beings is pure, the vessel land is pure—this reviews the preceding text—could it be that our Śākyamuni's causal mind was impure, such that his Buddha-land is defiled and impure? "Could it be" expresses doubt; the intention of these words is to reveal: "Could it really be that our Buddha's former mind was impure, such that now the accomplished Buddha-land is defiled like this?" In Sanskrit it is Śāri, which in the Tang language is spring oriole; it is an epithet using his mother's eloquence as an analogy, and to indicate the one born of her, he is called "putra" (son). Hearing little but understanding much, he was the foremost among the Śrāvakas, so the Buddha empowered him through adhiṣṭhāna to give rise to this doubtful thought.