法華義疏 5.128

5.128

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.