大方廣圓覺修多羅了義經略疏 1.234

1.234

無念而應緣，如明鏡無心而現像。故肇公云：「淨土、穢土益，隨眾生之所宜，淨者示之以寶玉，穢者示之以瓦礫。美惡自彼，於我無定，無定之土乃名淨土。」隨類普應，故云諸也。然土雖多種，不出其三：一法性、二受用、三變化。若開受用自他即成四土，統唯二種，謂淨及穢、或性及相。然此二種，一質不成，淨穢虧盈；異質不成，一理齊平；有質不成，搜原則冥；無質不成，緣起萬形故。形奪圓融，無有障礙。前凡聖一體者，從自受用入法性土。此應諸菩薩，即從法性現他受用。故次云：「與大菩薩乃至同住如來平等法會。」

Without thought, he responds to conditions, just as a bright mirror without mind manifests reflections. Thus Master Zhao says: "The benefit of pure lands and defiled lands accords with what is fitting for sentient beings: to the pure, he shows precious gems; to the defiled, he shows tiles and gravel. Beauty and ugliness come from them; in me there is nothing fixed. A land with nothing fixed is truly called a pure land." Universally responding according to kind, it is therefore called "all". Although lands are of many kinds, they do not exceed three: first, dharmatā; second, sambhoga; third, nirmāṇa. If opening sambhoga into self-enjoyment and enjoyment-for-others, they become four lands; fundamentally there are only two, namely pure and defiled, or nature and marks. Yet these two kinds: if they were of one substance, they could not be established, as pure and defiled wax and wane; if of different substances, they could not be established, as the one principle is completely equal; if having substance, they could not be established, as seeking the source leads to darkness; if without substance, they could not be established, as conditions give rise to myriad forms. Therefore forms supersede each other yet are harmoniously interfused, without any obstruction. Previously, the single essence of ordinary persons and sages was entering the dharmatā land from self-enjoyment. Here, responding to all bodhisattvas, he manifests enjoyment-for-others from the dharmatā. Therefore it next says: "Together with the great bodhisattvas... dwelling together in the Tathāgata's assembly of the equal Dharma."