說無垢稱經疏 2.170

2.170

贊曰：下明如來廣說。大文有二：初答前問、後勸嚴心。答問有二：先答土相，「復次」已下答問嚴因。答土相中有三：一總標、次別顯、後釋所由。此總標也。凡土有二：一有情世間、二器世間。聖土有二：一菩薩、二寶方。合此二種，假名為土，離有情等無別土故。由有有情方有器界，有情成菩薩、器界及寶方。菩薩本欲化諸有情令得出世，方便變穢而為寶方，根本不為變器成淨土，器是末故。所以今標諸有情土，是為菩薩修行所嚴清淨佛土，故俗亦言「人為邦本，本固邦寧。」即同於此。舊云「眾生之類是菩薩佛土」，文義不同。嚴淨當來成佛之土，名淨佛土，非菩薩時已名佛土。

Commentary: Below clarifies the Tathāgata's extensive explanation. The general text has two parts: first, answering the previous question; second, exhorting them to adorn their minds. Answering the question has two parts: first, answering about the characteristics of the land; from 'Furthermore' onward, answering about the causes of adornment. In answering about the characteristics of the land, there are three parts: first, a general indication; next, a distinct elucidation; finally, explaining the reasons. This is the general indication. In general, lands are of two kinds: first, the sentient world (sattva-loka); second, the receptacle world (bhājana-loka). Noble lands are of two kinds: first, the bodhisattvas; second, the precious realms. Combining these two, they are nominally called a 'land', because apart from sentient beings and so forth there is no distinct land. Because there are sentient beings, there is a receptacle world; sentient beings become bodhisattvas, and the receptacle world becomes the precious realms. The bodhisattva originally wishes to transform all sentient beings so as to cause them to transcend the world; by skillful means, he transforms the defiled into precious realms, but primarily he does not aim to transform the receptacle into a pure land, because the receptacle is secondary. Therefore, he now designates the land of sentient beings as the pure Buddha-land adorned by the bodhisattva's cultivation. Thus worldly people also say, 'People are the foundation of the state; when the foundation is solid, the state is at peace.' This is identical to that. The older translation said, 'The categories of sentient beings are the Buddha-land of the bodhisattva,' differing in phrasing and meaning. Adorning and purifying the land where one will attain Buddhahood in the future is called 'purifying the Buddha-land'; it is not that at the time of being a bodhisattva it is already called a Buddha-land.