注維摩詰經 9.70

9.70

肇曰：佛無定所，應物而現，在淨而淨、在穢而穢，美惡自彼，於佛無二，曷為自生憂喜於其間哉？是以豫入此門者，見淨不貪、己分不高，覩穢不閡、乖情不沒，故能生真淨心，知佛平等而應迹不同。此闚𨵦之徒非平等信也。自不入佛事門者，孰能不以淨穢為心乎？生曰：菩薩既入此門，便知佛土本是就應之義，好惡在彼，於我豈有異哉？所貴唯應，但歎應生之為奇也。

[Seng]zhao says: The Buddha has no fixed location; he manifests in response to beings. Abiding in purity, he is pure; abiding in defilement, he is defiled. Excellence and foulness originate from them, but for the Buddha there is no duality. Why should one give rise to sorrow or joy concerning them? Therefore, those who have entered this gateway beforehand, seeing purity, do not crave it, nor do they elevate their own lot; observing defilement, they are not obstructed, and when conditions run contrary to feelings, they do not sink. Thus they can generate a truly pure mind, knowing that while the Buddhas are equal, their responsive manifestations differ. Those who merely peek and pry do not have equal faith. As for those who have not entered the gateway of the Buddha's works themselves, who among them could fail to make an object of mind out of purity and defilement? [Dao]sheng says: Once the bodhisattvas have entered this gateway, they know that buddha-lands are originally based on the principle of responsive accommodation. Beautiful and foul reside there in others; how could there be any difference for oneself? What is esteemed is only responsive accommodation; they merely marvel at the wondrousness of being born in response.