法華義疏 5.128

5.128

「國名離垢」下，第二、明國土果也。然土未曾淨穢，由眾生心淨穢故土有淨穢耳。身子昔日無凡夫穢心，今悟一乘後離二乘之垢，既離凡聖二垢故得佛之時土名離垢。然心亦不曾垢淨，約迷故稱垢，約悟故稱淨。「其土平正」下，上標土名、今出土體。文又二：前、總明土體；次、別明地處莊嚴。總明土體中又二：前明土體，次辨人物。離高下故稱平，非尖邪故名正，無穢惡名清淨，有眾寶為嚴飾也。「安穩」下，明人物也。離刀兵劫故為安穩，離飢餓劫故為豐樂，離疾病劫故為熾盛。「瑠璃為地」者，別明地莊嚴也。「有八交道」者別明道莊嚴也。此文從廣至狹凡有三句也：初、總明土；次、別明地；後、別明道。

From “The land is named Undefiled (Virajā)” onwards is second: explaining the fruit of the land. Now, lands are never intrinsically pure or defiled; it is only due to the purity or defilement of sentient beings' minds that lands appear pure or defiled. In the past, Śāriputra lacked the defiled mind of ordinary beings, and now, having awakened to the ekayāna, he is separated from the defilement of the two vehicles. Having become free from both the defilement of the ordinary and that of the noble, upon his attaining Buddhahood his land is named Undefiled. However, the mind also has never been defiled or pure: in terms of delusion it is called defiled, and in terms of awakening it is called pure. From “That land is level and correct” onwards: the above indicated the name of the land, while this presents the essence of the land. The text also has two parts: first, it generally explains the essence of the land; next, it specifically explains the adornments of the terrain and locations. Within generally explaining the essence of the land there are also two parts: first, explaining the essence of the land; next, distinguishing the beings therein. Because it is free from high and low, it is called ‘level’; because it is not steep or skewed, it is called ‘correct’; being without filth or evil is termed ‘pure’; having numerous jewels constitutes its adornments. From “Peaceful and secure” onwards explains the beings therein: being free from the kalpa of warfare makes it ‘peaceful and secure’; being free from the kalpa of famine makes it ‘bountiful and joyful’; being free from the kalpa of pestilence makes it ‘thriving’. “Lapis lazuli forms the ground” specifically explains the adornment of the ground. “There are eight intersecting roads” specifically explains the adornment of the roads. From the broad to the narrow, this passage has three clauses in all: first, generally explaining the land; next, specifically explaining the ground; lastly, specifically explaining the roads.