法華玄義釋籤 2.35

2.35

十方容有一席定無。言容有者，何妨餘方未宜開權廢近等說，則彼不知此。若此間法華席中初發心者及人天被開，豈可盡知十方世界開與不開？然已聞法華本門施化非適一世，縱不現見亦可比知開不開相，義當於知。況同居分身寂光地涌，覩已咸信一道無偏，不同華嚴云是眷屬大集亦無分身之言，般若但云問者加說名字咸同，故知此經與餘經異。顯密意別，思之可知。

In the ten directions it is possible to have [such differences], but in a single assembly there is definitely none. As for 'possible to have': what prevents other directions from not yet being suitable for opening the provisional and discarding the proximate, so that those there do not know this here? If initial aspirants in the assembly of the Lotus Sūtra here, as well as humans and gods who have been opened, how could they fully know whether the worlds of the ten directions are opened or not opened? Yet having already heard that the transformation conferred in the origin section of the Lotus Sūtra is not limited to a single lifetime, even if they do not see it directly, they can infer and know the marks of opening and not opening, which in principle amounts to knowing. How much more so when the emanated bodies in the realm of shared dwelling and the springing forth from the earth in the Land of Eternally Quiescent Light have been witnessed, all have faith that the single path is without deviation! This is unlike the Avataṃsaka Sūtra's statement that they are retinue, and the Mahāsaṃnipāta has no mention of emanated bodies, while the Prajñāpāramitā merely states that those who ask are given added preaching and their names are identical; hence we know that this sūtra is different from other sūtras. The difference between the manifest and secret intentions can be understood by contemplating it.