四明尊者教行錄 3.100

3.100

答：二義相須不可偏判。若其依正千差苦樂萬品者，乃眾生業感也。如云苦樂由生，非佛所作。然此業感復是諸佛妙應，隨眾生心而為變現。蓋折伏攝受令成熟得脫。如云苦樂由佛，不關眾生。雖諸文中隨緣別陳，究論二義不可暫缺。良由眾生心地三千與佛心地三千不殊，故得染淨互通感應無忒。眾生迷故，於佛依正而計差別；諸佛悟故，於眾生依正而得自在。是知果中勝用不異三道流轉。又如聖人變化所造，不出眾生三世變造，故云亦令眾生變心所見。

Answer: The two meanings are mutually dependent and cannot be judged one-sidedly. The thousand distinctions of objective realms and subjective beings, and the ten thousand varieties of suffering and pleasure, are indeed the karmic retribution of sentient beings. As it is said, suffering and pleasure arise from sentient beings and are not created by the Buddha. Yet this karmic retribution is again the wondrous response of the Buddhas, manifested according to the minds of sentient beings, in order to subdue and embrace them, leading them to maturity and liberation. As it is said, suffering and pleasure stem from the Buddha and do not concern sentient beings. Although separately set forth in various texts according to conditions, when examined thoroughly, neither of the two meanings can be absent for even a moment. Truly, because the three thousand of the mind-ground of sentient beings and the three thousand of the mind-ground of Buddhas are not different, defilement and purity are mutually permeable and sympathetic response is without error. Because sentient beings are deluded, they conceptualize distinctions within the Buddha's objective realms and subjective beings; because the Buddhas are awakened, they attain sovereign mastery within the objective realms and subjective beings of sentient beings. Hence we know that the supreme function within the fruit is no different from the transmigratory flow through the three paths. Furthermore, just as what is produced by the transformations of the sages does not exceed what is transformed and produced by sentient beings in the three times, it is therefore said, 'They also cause the minds of sentient beings to be transformed in what they perceive.'