法華玄義釋籤 4.30

4.30

「問」下料簡，雖對心料簡，意實亦應對餘二簡。何者？亦應問言，一一眾生何故各具百界千法？佛果已滿何須復云百界千法？已云心法即餘二故。若不問餘二，心法之二既其不妙，却令心法亦未為妙，故知義言應兼問二。具如《止觀》不思議境。若理若修若結若譬須來此中，若失此意，至釋十妙，妙反成麁，乃至第七卷末同申此旨。何者？乃至蓮華同譬此旨，乃至本門久證此旨，體宗用三同顯此旨。

In the analysis below under "Question", although the discrimination is made with respect to mind, in intention it really ought to be distinguished with respect to the other two as well. Why? One ought also to ask: "Why does every single sentient being individually possess the hundred realms and thousand dharmas? The Buddha fruit is already complete, so why must one speak again of the hundred realms and thousand dharmas?" Because it has already been stated that the dharma of the mind is identical to the other two. If one does not ask about the other two, then since those two in relation to the dharma of the mind are not subtle, this would on the contrary cause the dharma of the mind not to be subtle either; hence we know that in terms of the meaning, the question should implicitly include both. This is fully explained as in the inconceivable realm of the Zhiguan. Whether in principle, in practice, in conclusion, or in metaphor, one must arrive within this: if one loses this intent, then upon reaching the explanation of the ten subtleties, the subtle would conversely become coarse; and so forth up through the end of the seventh roll, where this purport is equally expressed. Why? Even the lotus equally illustrates this purport; even the Origin Gate has long realized this purport; and the three [factors] of substance, tenet, and function equally manifest this purport.