法華文句記 8.166

8.166

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?