四明尊者教行錄 3.159

3.159

答：不可專執，要須二義相承可也。當知諸佛變現依正種種不同，意在折伏眾生，令彼斷惡修善超凡入聖故也。故曰苦樂由佛，不關眾生。若眾生業力者，蓋眾生自造其業，而感依正差別之報。故曰：瓦礫七珍由生所感，非佛所作矣。若定執眾生業力所感、非佛變現，則顯諸佛無度生之功。若定執諸佛變現、非眾生業力，則墮外道無因果之論。以是義故，諸佛變現由眾生業力，眾生業力全諸佛變現，二義相須，依正成立。

Answer: One must not cling exclusively to one side; it is necessary that both meanings support each other. One should know that the various different environments and bodies manifested by the Buddhas are intended to subdue sentient beings, causing them to sever evil, cultivate good, and transcend the ordinary to enter the holy. Therefore it is said: 'Suffering and joy depend on the Buddha, having nothing to do with sentient beings.' As for the karmic power of sentient beings, sentient beings create their own karma and thereby experience the retributions of differentiated environments and bodies. Therefore it is said: 'Rubble and the seven treasures are induced by sentient beings, not made by the Buddha.' If one determinately clings to them being induced by the karmic power of sentient beings and not manifested by Buddhas, then it implies that the Buddhas have no efficacy in saving sentient beings. If one determinately clings to them being manifested by Buddhas and not the karmic power of sentient beings, one falls into the non-Buddhist theory of causality-less-ness. For this reason, the transformations of Buddhas are due to the karmic power of sentient beings, and the karmic power of sentient beings is entirely the transformations of Buddhas. The two meanings are mutually required, and environment and body are thereby established.