法華義疏 9.211

9.211

「時娑婆世界」下，第三、明變淨。所以變淨者，此是世界悉檀，為待賓故莊嚴土也。《釋論》第十卷云「如人請貴客則莊嚴處所，家主則莊嚴一家，國主則莊嚴一國，轉輪聖王則莊嚴四天下，梵王則莊嚴三千土，佛是法王則莊嚴十方也」。二者、表眾生執迹迷本之心應淨，故明土淨。三者、欲以依果顯於正果，諸佛依果本是穢土今還清淨，則知穢是權土、淨是實土，欲顯正果生滅是權身、不生滅是實身也。《法華論》云「云現一切佛土清淨者，示現出世間無漏善根所生也，非世間有漏善根所生」。

From "At that time the sahā world" downward is the third, clarifying the transformation into purity. As for why it was transformed into purity, this is the worldly siddhānta: for the purpose of receiving guests, the land was adorned. Fascicle ten of the *Explanatory Treatise* states: "Just as when a person invites an honoured guest, he adorns the place; the master of a household adorns an entire household, the ruler of a state adorns an entire state, a wheel-turning sage king adorns the four continents, a Brahmā king adorns the three-thousandfold world, and the Buddha, being the Dharma King, adorns the ten directions." Second, it expresses that sentient beings' minds that cling to traces and are deluded about the fundamental should be purified; therefore it clarifies the purity of the land. Third, it wishes to reveal the primary fruition by means of the dependent fruition: the dependent fruition of the Buddhas was originally a defiled land and now returns to purity, whereby one knows that defilement is the expedient land and purity is the real land; this is intended to reveal that the arising and extinction of the primary fruition is the expedient body, and non-arising and non-extinction is the real body. The *Fahua lun* says: "Saying that all Buddha-lands are manifested as pure indicates that they are born of supramundane untainted wholesome roots, not born of mundane tainted wholesome roots."