法華玄義釋籤 14.45

14.45

十受潤不二門者，物理本來性具權實，無始熏習或實或權，權實由熏理恒平等，遇時成習行願所資，若無本因，熏亦徒設，遇熏自異非由性殊，性雖無殊必藉幻發，幻機幻感幻應幻赴，能應所化並非權實，然由生具非權非實成權實機，佛亦果具非權非實為權實應，物機契應身土無偏，同常寂光無非法界，故知三千同在心地，與佛心地三千不殊，四微體同權實益等，此以權實不二門成。

Tenth, as for the gate of the non-duality of receiving moisture: the nature of beings inherently possesses both the provisional and the real. Through beginningless perfuming, it is either real or provisional. Though the provisional and the real arise from perfuming, the principle is ever equal. When conditions meet in time, habit forms, sustained by practice and vows. Without the fundamental cause, perfuming would also be set forth in vain. Meeting with perfuming, distinctions arise of themselves, not because the nature differs. Although the nature does not differ, it must rely on illusory activation: illusory capacities, illusory responses, illusory manifestations, and illusory accommodations. Both that which can respond and that which is transformed are neither provisional nor real; yet, because sentient beings possess what is neither provisional nor real, they form capacities that are provisional and real; and because the Buddha also possesses at fruition what is neither provisional nor real, he produces responses that are provisional and real. The capacity of beings and the response match, without bias in body or land, identical with the eternally quiescent light, which is nowhere not the dharma realm. Therefore one knows that the three thousand [realms] are together in the ground of the mind, not different from the three thousand of the Buddha's ground of the mind. The four subtle [elements] are identical in substance, and provisional and real benefits are equal. This is established by the gate of the non-duality of the provisional and the real.