When they see me seemingly pass away,
And make offerings to my śarīras,
And adore me, admire me,
And become devout, upright and gentle,
And wish to see me
With all their hearts
At the cost of their lives,
I reappear on Mt. Sacred Eagle
With my Saṃgha,

The Buddha is at the stage of beginning to feel (kan) [the need of beings]: he “emerges. ”

I can do all this by my supernatural powers.
I live on Mt. Sacred Eagle
And also in the other abodes
For asaṃkhya kalpas.

The [perverted] people think:
“This world is in a great fire.
The end of the kalpa [of destruction] is coming.”
In reality this world of mine is peaceful.
It is filled with gods and men.
The gardens, forests and stately buildings
Are adorned with various treasures;
The jeweled trees have many flowers and fruits;
The living beings are enjoying themselves;
And the gods are beating heavenly drums,
Making various kinds of music,
And raining mandārava-flowers on the great multitude and me.

The Buddha who was seen earlier is absent because of the multitudinous beings’ impurity and evil. The Buddha is absent because of [beings’] impurity, which means that in the state of purity, [the Buddha] must be present. [Only] when there is no impurity is [the Buddha] positively present. Hence, he clearly shows it by resort to the seven treasures, which implies that there is no impurity of [the land of] stones and sands. [The Buddha] himself did not [specifically] mention that its substance (t’i) is not impure. When it comes to talking about the formless (wu-hsiang, arūpa), how can it also be different from the basic substance (chih) of impurity? Hence, undefiled purity has the [real] meaning of no land. Through land, he refers to no; hence, he speaks of the Pure Land. In that case, the purity of “no land” must be none other than that in which the Dharma-body finds representation. When impurity and evil are burned [away] it is retribution for the sin of living beings. Also, how can [burning] harm the omnipresent and absolutely pure? Therefore, living beings see it being burned, and yet the “Pure Land” is not ruined, and it makes them feel delighted in what is beautiful and esteem what they delight in. If they hear that the Pure Land is not ruined, they will then nurture longings in the depths of their thoughts. They are greatly benefitted by [the Buddha’s attempt to make them] penetrate the darkly profound [realm] through [his own] example.