法華義疏 9.220

9.220

就文明三變土即為三別，初文為二：一、明變土；二、辨佛集也。「無大海山林」者，欲辨同成一法座客受佛菩薩也。《法華論》云「所以無穢者，示現一切佛國土平等清淨故。言多寶者，示現一切佛土同體實性故」。《十地論》云「一佛土攝一切佛土者，以諸佛土同體故也」。「移諸天人」者，無緣眾生不得聞也。「是時諸佛各將一大菩薩」者，第二、明佛集。但將一菩薩來者，凡有二義：一、法身之果無二；法身之因亦一也。又將一侍者來，為欲遣信開塔之用，即表諸佛雲集欲開一法身用，故但將一人來也。「各到寶樹下」者，欲樹立法身義也。「皆坐師子座」者，今顯法身不畏眾生起於疑怖，同上今我喜無畏也。次、兩變土，如文易知。

Regarding the text, clarifying the threefold transformation of the land is divided into three parts. The first text has two: first, clarifying the transformation of the land; second, distinguishing the assembly of the Buddhas. As for "without great oceans, mountains, or forests," it is intended to distinguish that together they become a single Dharma seat to accommodate the Buddhas and bodhisattvas. The *Fahua lun* says: "The reason there is no defilement is to show that all Buddha-lands are equally pure. Mentioning 'many jewels' is to show that all Buddha-lands share the same essence and real nature." The *Daśabhūmika Śāstra* says: "That one Buddha-land subsumes all Buddha-lands is because the various Buddha-lands share the same essence." "Moving the devas and humans away" is because sentient beings without conditions cannot hear this. "At that time the Buddhas each brought one great bodhisattva" is the second, clarifying the assembly of the Buddhas. That they brought only one bodhisattva has two meanings in general: first, the fruit of the dharmakāya is non-dual, and the cause of the dharmakāya is also one. Furthermore, bringing one attendant was for the purpose of dispatching a message to open the stūpa; that is, it expresses that the Buddhas gathering like clouds wish to initiate the function of the single dharmakāya, and therefore they only brought one person. "Each went beneath a jeweled tree" is intended to establish the meaning of the dharmakāya. "All sat upon lion thrones" now reveals that the dharmakāya has no fear of sentient beings generating doubt and dread, identical to "Now I rejoice and am fearless" above. Next, the two transformations of the land are as in the text and easy to understand.