西方合論 1.47

1.47

四、變現淨土者，如《法華經》三變淨土，移諸人天置於他方；《維摩經》世尊以足指按地，即時三千大千世界，若百千珍寶嚴飾。此是如來暫令顯現，亦是法爾。然智如鶖子，尚且如盲；劣根眾生，無緣復見。且人天置諸方外，全無接引之緣；神力暫現還無，詎是恒常之土？豈若安養淨邦，塵劫常住，阿彌慈父，十惡不遺者哉！國土勝劣，居然可知。

Fourth, the Transformed Pure Land: as when in the Lotus Sūtra the land was transformed three times, and humans and gods were relocated to other lands; or in the Vimalakīrtinirdeśa-sūtra, where the World-Honoured One pressed the ground with his toe, and instantly the trichiliocosm was adorned like hundreds of thousands of rare jewels. These were temporarily manifested by the Tathāgata, and are also naturally so. Yet one with the wisdom of Śāriputra was still as if blind; beings of inferior faculties had no affinity to see it again. Furthermore, when humans and gods were placed outside the region, there was entirely no affinity of being received and guided; and what temporarily appears by spiritual power and then vanishes again—how could that be an eternal land? How could it compare to the Pure Land of Peaceful Nurture, eternally abiding through dust-mote kalpas, where the compassionate father Amitābha does not abandon even those who commit the ten non-virtues! The superiority and inferiority of these lands is plainly evident.