妙法蓮華經玄義 5.122

5.122

五、明始終者，不取五品教乘為始，乃取凡地一念之心，具十法界、十種相性，為三法之始。何者？十種相性秖是三軌。如是體即真性軌；如是性，性以據內，即是觀照軌；如是相者，相以據外，即是福德，是資成軌。力者是了因，是觀照軌；作者是萬行精勤，即是資成；因者是習因，屬觀照。緣者是報因，屬資成；果者是習果，屬觀照；報者是習報，屬資成。本末等者，空等，即觀照；假等即資成；中等即真性。直就一界十如論於三軌。今但明凡心一念，即皆具十法界，一一界悉有煩惱性相、惡業性相、苦道性相。若有無明煩惱性相，即是智慧觀照性相。何者？以迷明故起無明。若解無明，即是於明。《大經》云：「無明轉，即變為明。」《淨名》云：「無明即是明。」當知，不離無明而有於明，如氷是水，如水是氷。

Fifth, clarifying the beginning and the end: one does not take the teaching-vehicle of the five grades as the beginning, but rather takes a single thought-moment of the ordinary mind, endowed with the ten dharma realms and the ten kinds of marks and natures, as the beginning of the three dharmas. Why? The ten kinds of marks and natures are simply the three tracks. Such a substance is the track of the real nature; such a nature, with nature resting on the internal, is the track of contemplative illumination; such a mark, with mark resting on the external, is wholesome merit, which is the track of cultivating support. Power is the revealing cause, which is the track of contemplative illumination; action is the diligence of the myriad practices, which is cultivating support; cause is the habituated cause, belonging to contemplative illumination. Condition is the retribution condition, belonging to cultivating support; effect is the habituated effect, belonging to contemplative illumination; retribution is the habituated retribution, belonging to cultivating support. The sameness of beginning and end: sameness in emptiness is contemplative illumination; sameness in the provisional is cultivating support; sameness in the middle is the real nature. This explains the three tracks directly with respect to the ten suchnesses of a single realm. Now, merely clarifying a single thought-moment of an ordinary mind, it is immediately endowed with the ten dharma realms, and each and every realm possesses the marks and nature of afflictions, the marks and nature of evil karma, and the marks and nature of the path of suffering. If there are marks and nature of the afflictions of ignorance, they are immediately the marks and nature of wisdom and contemplative illumination. Why? Because ignorance arises from deluding illumination. If one understands ignorance, it is immediately illumination. The Great Scripture states: 'When ignorance turns, it transforms into illumination.' The Vimalakīrtinirdeśa states: 'Ignorance is itself illumination.' One should know that illumination does not exist apart from ignorance, just as ice is water and water is ice.