華嚴經探玄記 2.30

2.30

七權實者，若約三乘佛居此娑婆界，雜眾是實，以實報生故；菩薩是權，方便現故。如經云「彼諸菩薩隱其無量自在力等。」或菩薩是實，以地前菩薩猶生此土故；雜眾是權，依《大集經》並是他方大菩薩等權形所作故。若佛居淨土，菩薩唯實，實報生故；雜眾是化，非實有故。《攝論》云「受用土中實無此等眾生，欲令淨土不空故，化作如是雜類眾生。」若一乘中，佛在此華藏界，菩薩雜眾或並是實，以是海印定現實德攝故；或俱是權，以隨緣而現故。餘義思准。

Seventh, 'provisional and real': if analyzed according to the three vehicles, when the Buddha resides in this Sahā world, the miscellaneous assembly is real, because they are born through real retribution; the bodhisattvas are provisional, because they appear through upāya. As a sūtra says, 'Those bodhisattvas conceal their immeasurable sovereign powers, and so forth.' Or, the bodhisattvas are real, because bodhisattvas prior to the bhūmis are still born in this land; the miscellaneous assembly is provisional, because according to the Mahāsaṃnipāta Sūtra, they are all provisional forms manifested by great bodhisattvas and others from other directions. If the Buddha resides in a pure land, the bodhisattvas are purely real, because they are born through real retribution; the miscellaneous assembly is illusory transformation, not truly existent. The Mahāyānasaṃgraha says, 'In a land of enjoyment, such sentient beings do not truly exist; in order to make the pure land not empty, such miscellaneous classes of sentient beings are created through transformation.' If within the One Vehicle, when the Buddha is in this Padmagarbha world, the bodhisattvas and the miscellaneous assembly are either all real, because they are subsumed under the real virtues manifested in the sāgara-mudrā samādhi; or both are provisional, because they appear in accordance with conditions. The remaining senses should be inferred accordingly.