華嚴經內章門等雜孔目章 3.68

3.68

三世間者，於淨佛國土中，有三種自在行：一器世間自在行、二眾生世間自在行、三智正覺世間自在行。器世間自在行者，有五種自在：一隨心所欲彼能現及不現、二隨何欲彼能現、三隨時欲彼即時現、四隨闊狹欲彼能現、五隨心幾許欲彼能現，名器世間自在。云何眾生世間自在行？是菩薩隨眾生差別信、隨決定信差別，彼彼佛國土中、彼彼大會中，如是如是自身示現。是菩薩若於沙門眾中，示沙門形色，如是等彼彼國土中，如是自身差別示現。云何智正覺自在行？第一義諦智、世諦智等。經曰「是菩薩遠離一切身相分別，得身平等。是菩薩知眾生身、知國土身、知業報身、知聲聞身、知辟支佛身、知菩薩身、知如來身、知智身、知法身、知虛空身。是菩薩。如是知眾生深心起信樂，若以眾生身作自身、或以自身作眾生身，如是等九身如是。是菩薩如是知眾生深心起信樂，展轉自在成。」廣如《地論》說。此義是一乘，三乘小乘人天中見聞。餘義如別章。

Regarding the three realms: within the purification of buddha-lands, there are three kinds of mastery in practice: first, mastery in practice regarding the receptacle realm; second, mastery in practice regarding the sentient realm; third, mastery in practice regarding the realm of cognitive correct awakening. Regarding mastery in practice regarding the receptacle realm, there are five kinds of mastery: first, being able to manifest or not manifest according to what is wished in mind; second, being able to manifest whatever is wished; third, manifesting immediately whenever it is wished; fourth, being able to manifest according to the width or narrowness wished; fifth, being able to manifest to whatever extent is wished in the mind—this is called mastery over the receptacle realm. What is mastery in practice regarding the sentient realm? This bodhisattva, in accordance with the differentiated faiths of sentient beings and in accordance with their differentiated determinate faiths, in those various buddha-lands and in those various great assemblies, manifests his own body in such and such ways. If this bodhisattva is among the assembly of śramaṇas, he displays the appearance and form of a śramaṇa, and so forth, in those various lands displaying distinct manifestations of his own body. What is mastery in practice regarding cognitive correct awakening? It is paramārtha-satya cognition, saṃvṛti-satya cognition, and so forth. The sūtra states: 'This bodhisattva is far removed from conceptual distinctions regarding all bodily characteristics and attains equality of body. This bodhisattva knows the body of sentient beings, knows the body of lands, knows the body of karmic fruition, knows the body of śrāvakas, knows the body of pratyekabuddhas, knows the body of bodhisattvas, knows the body of the Tathāgata, knows the body of cognition, knows the Dharmakāya, and knows the body of empty space. This bodhisattva, knowing in this way the faithful inclination arising from the deep minds of sentient beings, whether he makes the body of sentient beings into his own body or makes his own body into the body of sentient beings, so it is with the nine bodies. This bodhisattva, knowing in this way the faithful inclination arising from the deep minds of sentient beings, accomplishes them with reciprocal mastery.' This is broadly explained as in the Daśabhūmika-śāstra. This doctrine belongs to the Ekayāna, while being seen and heard among the Triyāna, Hīnayāna, humans, and devas. The rest of the doctrine is as in the separate chapter.