新華嚴經論 1.29

1.29

三國土別者，說《法華經》，三變世界令成淨土，移諸天人置於他土，然後安置他方來眾，變此穢境令成淨剎。說《華嚴經》時，即此娑婆世界即是蓮華藏世界，一一世界互相含入。如經云「一一世界滿十方，十方入一亦無餘，世界不增亦不減，無比功德故如是。」又云「諸佛成道，在一小眾生身中化無量眾，其彼小眾生不知不覺。」只為凡聖同體無移轉相，纖塵之內自他同體，不同《法華》之會移轉人天方明淨剎，此乃對權根自他滯見者之所建立。是故今明國土別也。

Third, the difference in the lands: in expounding the Saddharmapuṇḍarīka Sūtra, [the Buddha] transformed the worlds three times to make them pure lands, moving the devas and humans to place them in other lands, and only then accommodating the assemblies arriving from other directions, transforming this defiled realm to make it a pure kṣetra. When expounding the Avataṃsaka Sūtra, this very Sahā world is itself the Lotus Treasury World, each and every world mutually containing and entering one another. As the sūtra states: 'Each and every world fills the ten directions, / And the ten directions enter into one with nothing left over; / The worlds neither increase nor decrease, / Because of peerless merit, it is thus.' It also states: 'When the Buddhas achieve the Way, they transform immeasurable beings within the body of a single tiny sentient being, while that tiny sentient being is neither conscious nor aware of it.' This is simply because ordinary and sage share the same substance without marks of transference; within a fine speck of dust, self and other share the same substance. It is unlike the assembly of the Saddharmapuṇḍarīka, where devas and humans had to be transferred before the pure kṣetra was made clear. That was established only for those of provisional faculties who hold obstinate views of self and other. Therefore, we now explain the difference in lands.