法華文句記 8.166

8.166

事釋未爽況不思議？今三義通之，一者既移天人及變大海，從所移處來應無遠弊。二者海眾縱移而龍宮不動，龍謂不動而所居已變，從變而不變處來，有何不可？三者無緣者被徙，有緣者今來，此不思議山海宛然令眾不見，但是變見非謂改體，文殊既不起而往，其土亦即穢而淨，故《淨名》云「移置他土，都不使人有往來相」，此中乃使有往來相，而本不移。故知應有機者則土變眾移而尚來，其無緣者土復眾來而不至。所以理雖無動、化事成規，故使所見不同來往時異，菩薩化儀尚爾，豈佛設變同凡？

Even a phenomenal explanation is not flawed, how much less the inconceivable? Now it is resolved through three meanings: First, since the devas and humans were shifted and the great oceans transformed, coming from the place to which they were shifted should present no obstacle of distance. Second, even though the oceanic multitude was shifted, the dragon palace did not move; the dragons considered it unmoving while their dwelling had already been transformed; what objection could there be to coming from a place that is transformed yet unmoving? Third, those without conditions were relocated, while those with conditions now come; these inconceivable mountains and oceans remain distinct yet are made invisible to the multitude, which is merely a change of appearance, not an alteration of substance. Since Mañjuśrī went without rising, that land also became pure right within the defiled. Thus the Vimalakīrti-nirdeśa states: 'Relocating them to another land without causing anyone to have the appearance of going or coming'; here, he makes there be the appearance of going and coming while originally there was no shifting. Therefore we know that where there is a responsive capacity, even though the land is transformed and the assembly shifted, they still come; for those without conditions, even though the land is restored and the assembly arrives, they do not reach it. Therefore, although the principle involves no movement, the responsive manifestations establish regular models, causing what is seen to differ and the times of going and coming to vary. If the bodhisattva's transformative conduct is like this, could the Buddha's deploying transformations be identical to the ordinary?