法華文句記 9.116

9.116

第六言「不變土」者，淨穢不同常自差別，今云變者，穢為施權、變表顯實，穢屬五濁元在小機，機會權開土變為表，故顯本已純諸菩薩，淨土不毀而眾見燒。又彼則種種世界不同，淨不妨穢，此則寶樹華菓遊樂，穢不妨淨，況常寂光土端醜斯亡，寂光所對咸有淨穢，雖變不變佛慧何殊？豈由初後變不變殊令佛慧異？若也不信不毀之說，乃固執於見燒之文，而以《華嚴》形斥《法華》，如人毀訾其身稱讚手臂，故知約迹言變不變，淨穢難思體同名異。

Sixth, as for "not transforming the land": purity and defilement are distinct and constantly differentiated by themselves. Now, speaking of "transforming": defilement was to bestow the provisional; transforming signifies revealing the real. Defilement belongs to the five defilements, fundamentally lying with the Hinayāna capacities; when the capacities meet, the provisional is opened, and the land's transformation serves as a sign. Therefore, after the origin is revealed, it is purely bodhisattvas; the pure land is not destroyed, yet the multitude sees it burning. Furthermore, in that [sūtra], the various worlds differ, and purity does not obstruct defilement; here, there are jeweled trees, flowers, and fruits for roaming and delight, and defilement does not obstruct purity. What is more, in the land of eternally quiescent light, ugliness and beauty are both eradicated; what the quiescent light faces all has purity and defilement. Though transforming and not transforming [differ], how could the buddha-wisdom differ? How could it be that because the earlier and later transforming and not transforming differ, the buddha-wisdom is made distinct? If one does not believe the preaching of non-destruction, but stubbornly clings to the text of seeing it burning, and uses the Huayan to disparage the Lotus Sūtra, it is like a person slandering his own body while praising his forearm. Therefore we know that speaking of transforming or not transforming is in terms of the traces; purity and defilement are inconceivable, their substance is identical, and their names are different.