妙法蓮華經文句 2.186

2.186

次明光照他土六瑞者，一見六趣，二見諸佛，即是上聖下凡為一雙，三聞佛說法，四見四眾得道，即是人法一雙，五見菩薩行行，六見佛涅槃，即是始終一雙。既有可化眾生，即有能化之佛，有佛即有說法，說法即有弟子，弟子即是行始，行始必致終也。若此土六瑞，總報眾生當獲自覺；彼土六瑞，總報眾生當獲覺他。又此彼六瑞，表此彼諸佛道同。從「盡見彼土六趣眾生」下，至「行菩薩道」者，是現彼土已與此同。從「復見諸佛」下，至「七寶塔」者，是現此土當與彼同。略說竟。更廣說者，從又見六趣眾生，是現彼佛為五濁故出現於世，此佛亦然，二土出世意同也。及「聞諸佛所說經」者，是現彼佛初從無相一法非頓而頓，與此土初說《華嚴》意同也。從「并見諸比丘」下，是現彼佛非漸而漸，與此土佛次說三藏意同也。從「復見諸菩薩」下，是彼佛三藏之後，說方等、《般若》眾經，與此土佛三藏之後意同也。從「復見諸佛」下，至「起七寶塔」，是現彼佛般若之後開權顯實，收無量法還入一法，唱入涅槃息化起塔，光照彼土始終究竟炳然在目。當知此土從一出無量，非頓而頓、非漸而漸，其事已竟，必當收無量法還入一法，開權顯實、息化歸真，與彼土同也。

Next, to clarify the six portents of the light illuminating the other lands: first, seeing the six destinies; second, seeing the buddhas—this is a pair of the superior sage and the inferior commoner. Third, hearing the buddhas expound the Dharma; fourth, seeing the four assemblies attain the path—this is a pair of person and Dharma. Fifth, seeing the bodhisattvas practicing practices; sixth, seeing the buddhas' nirvāṇa—this is a pair of beginning and end. Since there are sentient beings to be transformed, there must be buddhas capable of transforming them; where there are buddhas, there is the expounding of the Dharma; where the Dharma is expounded, there are disciples; disciples are the beginning of practice, and the beginning of practice must lead to the end. The six portents of this land collectively announce that sentient beings will attain self-awakening; the six portents of that land collectively announce that sentient beings will attain the awakening of others. Furthermore, the six portents of this and that [land] symbolize the identical path of all buddhas in this and that [land]. From 'fully seeing the sentient beings of the six destinies in those lands' down to 'practicing the bodhisattva path' reveals that those lands are already identical to this land. From 'again seeing the buddhas' down to 'seven-jeweled stūpas' reveals that this land will be identical to those lands. The brief explanation is concluded. To explain more extensively: from 'further seeing the sentient beings of the six destinies,' this reveals that those buddhas appear in the world because of the five turbidities, and this buddha does likewise; the intention behind appearing in the world is identical in both lands. 'Hearing the sūtras expounded by the buddhas' reveals that those buddhas initially, from the single markless dharma, were non-sudden yet sudden, which is identical in intent to the initial expounding of the Avataṃsaka in this land. From 'and seeing the bhikṣus' downward reveals that those buddhas were non-gradual yet gradual, which is identical in intent to this land's Buddha subsequently expounding the Tripiṭaka. From 'again seeing the bodhisattvas' downward reveals that after the Tripiṭaka, those buddhas expounded the Vaipulya and Prajñā sūtras, which is identical in intent to this land's Buddha after the Tripiṭaka. From 'again seeing the buddhas' down to 'raising seven-jeweled stūpas' reveals that after the Prajñā, those buddhas opened the expedient and revealed the real, gathered the immeasurable dharmas back into the single dharma, declared their entry into nirvāṇa, ceased transforming activities, and erected stūpas; the light illuminating that land from beginning to end and ultimate consummation is clearly visible before one's eyes. One should know that in this land, from the one emerging as immeasurable, non-sudden yet sudden, non-gradual yet gradual, that matter is already completed; it will certainly gather the immeasurable dharmas back into the single dharma, opening the expedient and revealing the real, ceasing transformation and returning to the true, identical with that land.