法華玄義釋籤 12.45

12.45

眾生無始未曾出界，不妨無始有出界種，然於十界重重交互不可具知，且據一往約多分說，若佛界心強已名佛界，益在九界則名佛界有九界機。若已墮九界則名九界有佛界機，如惡業深重本是地獄名地獄界，曾聞一句可為佛因，聖人亦以冥顯應之，是名地獄有佛界機。未堪頓入漸漸誘之，故用八界以為方便，則為地獄有八界機，故知下有上機與上有下機其相有異，上下既爾中間交互準說可知，故應一界皆具九界。若約化他義分凡聖，凡位但約觀行相似交互說化，聖位則界界之身能為十法界化。

Living beings from beginningless time have never escaped the realms; yet this does not prevent their having from beginningless time the seeds of escaping the realms. However, their multilayered mutual interactions throughout the ten realms cannot be fully known. For now, speaking generally according to the greater part: if the mind of the Buddha realm is strong, it is already called the Buddha realm, but if the benefit resides in the nine realms, it is called the Buddha realm having the capacity of the nine realms. If one has already fallen into the nine realms, it is called the nine realms having the capacity of the Buddha realm. For example, one whose evil karma is profound and heavy fundamentally belongs to hell and is called the hell realm; having once heard a single verse that can serve as the cause of Buddhahood, the Sage also responds to him concealedly or manifestly; this is called hell having the capacity of the Buddha realm. If not yet capable of sudden entry, one gradually guides him, and therefore uses the eight realms as expedients; this then constitutes hell having the capacities of eight realms. Therefore, know that the characteristics of the lower having the upper capacity and the upper having the lower capacity are different. The upper and lower being thus, their mutual interaction in between can be understood by analogy; hence a single realm necessarily possesses the nine realms. If distinguishing ordinary and sage regarding converting others: the ordinary stages only speak of conversion in terms of practice of contemplation and semblance; the sage stages, however, can use the bodies of each and every realm to perform conversion across the ten dharma realms.