安樂集 1.24

1.24

「又汎明佛土，對機感不同，有其三種差別：一者、從真垂報，名為報土。猶如日光照四天下，法身如日，報化如光。二者、無而忽有，名之為化。即如《四分律》云：『錠光如來化提婆城與拔提城相近，共為親婚往來，後時忽然化火燒却，令諸眾生覩此無常，莫不生厭歸向佛道也。』是故經云：『或現劫火燒，天地皆洞然，眾生有常想，照令知無常；或為濟貧乏，現立無盡藏，隨緣廣開導，令發菩提心。』三者、隱穢顯淨。如《維摩經》佛以足指按地，三千剎土莫不嚴淨。今此無量壽國即是從真垂報國也。何以得知？依《觀音授記經》云：『未來觀音成佛，替阿彌陀佛處。』故知是報也。」

Moreover, broadly clarifying buddha-lands, in response to different capacities and responses, there are three distinctions: First, projecting the reward from the true; this is called the reward land. It is like sunlight illuminating the four continents: the dharmakāya is like the sun, and the reward and transformation are like the light. Second, suddenly having what was non-existent; this is called transformation. It is just as the Dharmaguptaka-vinaya says: 'Dīpaṃkara Tathāgata magically manifested the city of Devadaha and the city of Bhaddiya close to each other, so that they engaged in intermarriage and visited each other; later he suddenly conjured fire that burned them down, causing all sentient beings who witnessed this impermanence to feel revulsion and turn toward the Buddha-way.' Therefore a sūtra says: 'Sometimes manifesting the kalpa-fire burning, / heaven and earth blazing thoroughly, / sentient beings who hold notions of permanence / are illumined to know impermanence; / or, to relieve poverty and destitution, / manifesting inexhaustible storehouses, / broadly guiding according to conditions, / causing them to arouse bodhicitta.' Third, concealing the defiled and revealing the pure. As in the Vimalakīrti-sūtra, the Buddha pressed the earth with his toe, and not one of the three thousand lands was not adornedly pure. Now, this land of Measureless Life is indeed a land that projects the reward from the true. How is this known? Relying on the Guanyin shouji jing, which says: 'In the future Avalokiteśvara will attain buddhahood and replace Amitābha Buddha.' Thus we know it is a reward [land].