四明尊者教行錄 3.98

3.98

答：若據同體言之，則百界一念不可分別。今說九界權相者，蓋佛界、九界不分而分，則非權非實而權而實也。何者？雖九權皆實，而相相宛然，淨之與穢參而不雜。且如地獄一界雖具十界，豈以地獄性相便同畜生等性相耶？故知九權是三千少分，不妨非局而局、無差而差；一實是三千全分，故能非遍而遍、差而不差。但以一實不出九權，少分不離全分，故云同體也。若理若果，莫不咸然。如荊溪云：物理本來性具權實。又云：至果契本權實。豈同他宗謂理無九界、果唯一真，同體權相何由可說？

Answer: If speaking in terms of identical substance, the hundred realms in a single thought-moment cannot be differentiated. Now, the provisional marks of the nine realms are explained because the Buddha realm and the nine realms are divided without being divided, being neither provisional nor real, yet provisional and real. Why? Although the nine provisional are all real, their marks are distinctly apparent, pure and defiled mingled without confusion. Furthermore, although the single realm of the hells inherently includes the ten realms, could the nature and marks of the hells be identical to the nature and marks of animals and the like? Therefore we know that the nine provisional are a minor portion of the three thousand, which does not prevent what is unconfined from being confined, and what is undifferentiated from being differentiated; the One Real is the entirety of the three thousand, and thus can be pervasive without being pervasive, and undifferentiated though differentiated. Merely because the One Real does not depart from the nine provisional, and the minor portion is not separate from the entirety, it is called 'identical substance.' Whether in principle or in the fruit, none are not so. As Jingxi said: 'The nature of things fundamentally includes the provisional and the real inherently.' He also said: 'Reaching the fruit tallies with the fundamental provisional and real.' How could it be like other traditions, which claim that principle lacks the nine realms and the fruit is solely the one true, so how could the provisional marks of identical substance ever be spoken of?