新華嚴經論 6.50

6.50

第七明淨土權實者，夫以滔滔智海，茫茫莫究其涯；淼淼真源，蕩蕩罕尋其際。遮那法界，體相通括於塵沙；方廣虛門，淨穢互參於無極。但隨自修業用，見境不同，致使聖說乖違。依根不定，或權分淨土於他國、指穢境於娑婆，或此處為化儀、示上方為實報。文殊位居東國，金色世界而來；觀音身處西方，極樂妙土而至。如權儀各別，啟蒙的信無依。今以略會諸門，令使創修有託。約申十種，以定指南。

Seventh, clarifying the provisional and ultimate nature of pure lands. Indeed, the surging ocean of wisdom is so vast that none can fathom its shore; the billowing true source is so boundless that few can seek its boundary. The Vairocana dharmadhātu's essence and characteristics completely encompass [worlds as numerous as] dust motes and sand grains; the vast, open gate of the Vaipulya interleaves purity and defilement without limit. Merely according to the karmic function of one's own cultivation, the realms perceived are not the same, causing the holy teachings to appear contradictory. In accordance with fluctuating faculties, [teachings] may provisionally differentiate a pure land in another realm while designating this Sahā world as an impure realm; or they may treat this place as a manifestation of transformative ritual, while displaying the realms above as the true reward. Mañjuśrī's station resides in the eastern realm, arriving from the Golden World; Avalokiteśvara's person abides in the western quarter, arriving from the wondrous Land of Ultimate Bliss. Since provisional accommodations differ individually, novices seeking reliable faith find nothing to depend upon. Now, briefly synthesizing the various gates so that beginners in cultivation have a basis to rely on, I shall delineate ten types to establish a guiding compass.