妙法蓮華經文句 3.94

3.94

約十法界者，謂六道、四聖，是為十法也。法雖無量，數不出十，一一界中雖復多派，不出十如。如地獄界，當地自具相性本末，亦具畜生界相性本末，乃至具佛法界相性本末，無有缺減，故毘曇《毘婆沙》第七云：「地獄道成就他化天法」，即是其例，餘九法界亦如是。當知一一界皆有九界、十如，若照自位，九界、十如皆名為權；照其自位，佛界十如名之為實。一中具無量，無量中具一，所以名不可思議。若照六道、三聖，五如為權；若照佛界，四如為實。當分歷歷，此則可說、可示，何俟止止絕言歎也？所以一中無量，凡夫雖具，絕理情迷；二乘雖具，捨離求脫；菩薩雖具，照則不周，名不了了；如來洞覽橫豎具足，唯獨自明了，餘人所不見，不可宣示，止止絕言其在此耳。上《玄義》中已說，今不具記（云云）。

Regarding the ten dharma realms, this refers to the six paths and the four kinds of noble ones, which constitute the ten dharmas. Although dharmas are immeasurable, their categories do not exceed ten; although there are multiple branches within each realm, they do not exceed the ten suchnesses. For example, the hell realm inherently possesses within its own sphere the appearances, nature, root, and trace, and also inherently possesses the appearances, nature, root, and trace of the animal realm, down to inherently possessing the appearances, nature, root, and trace of the Buddha dharma realm, without any deficiency. Thus the Abhidharma-vibhāṣā, fascicle 7, states: "The path of hell accomplishes the dharmas of Paranirmitavaśavartin Heaven"; this is an example of it, and the other nine dharma realms are also like this. One should know that each and every realm possesses the nine realms and the ten suchnesses. If illuminated from their own positions, the nine realms and ten suchnesses are all called expedient; illuminated from its own position, the ten suchnesses of the Buddha realm are called real. Within the one is contained the immeasurable, and within the immeasurable is contained the one; this is why it is called inconceivable. If illuminated with respect to the six paths and the three kinds of noble ones, the five suchnesses are expedient; if illuminated with respect to the Buddha realm, the four suchnesses are real. Distinctly evident in their own shares, these then can be spoken of and demonstrated; why should there be need to stop, stop, and utter the praise that terminates speech? Thus, although ordinary beings possess the immeasurable within the one, they are cut off from principle and deluded in sentiments; although the two vehicles possess it, they abandon it to seek deliverance; although bodhisattvas possess it, their illumination is not comprehensive, called not fully distinct; the Tathāgata penetrates it completely, possessing it horizontally and vertically, and only he alone clearly understands it, whereas other people do not see it. Because it cannot be proclaimed or demonstrated, the meaning of "stop, stop" and terminating speech lies right here. This was already explained above in the Fahua xuanyi, and I do not record it in full now (and so forth).