法華玄論 9.61

9.61

答：今表眾生心垢應變而成淨故土變。又表佛身既非復實身，則正果變故依果亦變，以依果既變表正果將變也。下時眾謂佛無常國土磨滅，故明常在靈鷲山淨土不毀。明義不同，故有變不變也。又有四句：一土淨人淨，如化佛將一菩薩來淨土中也。二者土淨人雜，如娑婆土淨而會有五乘之眾。三土雜人雜、四土雜人淨，此已如身子章明也。

Answer: Here, it represents that the defilements in the minds of sentient beings should be transformed to become pure; therefore, the land is transformed. Furthermore, it represents that since the Buddha's body is no longer the real body, then because the primary reward is transformed, the dependent reward is also transformed; since the dependent reward is transformed, this represents that the primary reward is about to be transformed. In the later [passage], the assembly thought the Buddha was impermanent and that the land would perish; therefore it clarifies that he is always on Vulture Peak and that the pure land is indestructible. Because the points being clarified are different, there is transformation and non-transformation. Furthermore, there are four propositions: first, the land is pure and the persons are pure, as when the emanation buddhas bring a single bodhisattva to the pure land; second, the land is pure and the persons are mixed, as when the Sahā world is purified while the assembly has beings of the five vehicles; third, the land is mixed and the persons are mixed; fourth, the land is mixed and the persons are pure. This has already been clarified in the chapter on Śāriputra.