四明尊者教行錄 3.26

3.26

十七問：子云性具九界不得云差別者，蓋未知理中自有立一切法義也。故妙樂云：理則性德緣了等。又若謂性具諸法不名差別者，何故《妙經疏》云：若知地具桃李，即識實中有權，解無差別即是差別。若知桃李竪相，即識權中有實，解差別即無差別。既以地具桃李為權，此權名為差別，豈非性具九界得稱差別耶？

The seventeenth query: You say that the nine realms inherently possessed in the nature cannot be called 'differentiated'; this is because you do not yet know that within principle there is intrinsically the meaning of establishing all dharmas. Therefore Miaole says: 'Principle means inherent virtues, conditioned and illuminating [causes], and so forth.' Moreover, if the dharmas inherently possessed in the nature are not called differentiated, why does the Commentary on the Wonderful Sūtra say: 'If one knows that the earth inherently possesses peaches and plums, one recognizes that there is the provisional within the real, and understands that non-differentiation is precisely differentiation. If one knows the upright appearance of peaches and plums, one recognizes that there is the real within the provisional, and understands that differentiation is precisely non-differentiation.' Since it takes the earth inherently possessing peaches and plums as the provisional, and this provisional is called differentiation, does this not mean that the nine realms inherently possessed in the nature can be termed differentiation?