淨名經集解關中疏 1.203

1.203

爾時舍利弗承佛威神作是念。若菩薩心淨則佛土淨者。我世尊本為菩薩時意豈不淨。而是佛土不淨若此　上佛答二問。既不悟解故。次第二記緣生論文二。初身子生疑。後梵王見異。初中又四。一生疑。二質問。三奉對。四解釋。此初明聲聞不知真土穢淨。斯云應土穢淨。隨物謂佛實報丈六。六依報丘陵故示執果疑因。因若必淨土不應穢。如其穢也。不應成佛故疑問焉。肇曰。土之淨穢固非二乘之所能及也。如來將明佛土常淨美惡生彼故。以威神發其疑念。以生言端故言承也。

At that time, Śāriputra, sustained by the Buddha's spiritual power, thought to himself: "If a Buddha-land is pure according to the bodhisattva's mind being pure, was our World-Honoured One's mind not pure when he was originally a bodhisattva, such that this Buddha-land is defiled like this?" Above, the Buddha answered the two questions; since Śāriputra did not comprehend, next is the second [section] recording the treatise on the arising of conditions, which has two parts: first, Śāriputra gives rise to doubt; second, the Brahmā King sees differently. Within the first, there are again four parts: 1. giving rise to doubt; 2. asking a question; 3. respectfully responding; 4. explanation. This first part explains that the śrāvaka does not know the defilement and purity of the true land, but refers to the defilement and purity of the response land. Accompanying sentient beings, he considers the Buddha's true retribution to be sixteen feet high, and his circumstantial retribution to be hills and mounds; thus, he grasps the fruit and doubts the cause: if the cause is necessarily pure, the land should not be defiled; if it is defiled, he should not have attained Buddhahood—hence he doubts and questions. Sengzhao says: "The purity and defilement of a land are indeed beyond the reach of the two vehicles. As the Tathāgata was about to make clear that the Buddha-land is eternally pure and that beauty and ugliness arise from beings themselves, he used his spiritual power to arouse this doubting thought in Śāriputra, using it to begin the discourse; hence it says 'sustained'."