法華玄義釋籤 14.38

14.38

三脩性不二門者，性德秖是界如一念，此內界如三法具足，性雖本爾，藉智起脩，由脩照性，由性發脩，在性則全脩成性，起脩則全性成脩，性無所移、脩常宛爾。脩又二種：順脩、逆脩。順謂了性為行，逆謂背性成迷。迷了二心，心雖不二，逆順二性，性事恒殊，可由事不移心，則令迷脩成了，故須一期迷了，照性成脩，見性脩心，二脩俱泯。又了順脩對性有離有合，離謂脩性各三，合謂脩二性一，脩二各三，共發性三，是則脩雖具九，九秖是三，為對性明脩，故合脩為二，二與一性如水為波，二亦無二亦如波水。應知性指三障，是故具三，脩從性成，成三法爾，達無脩性，唯一妙乘，無所分別，法界洞朗，此由內外不二門成。

Third, as for the gate of the non-duality of practice and nature: the virtue of nature is merely the realms and suchnesses in a single thought-moment; within this, the realms and suchnesses are fully endowed with the three dharmas. Although nature is originally so, it relies on wisdom to give rise to practice; through practice it illuminates nature, and through nature it activates practice. Pertaining to nature, then practice in its entirety constitutes nature; giving rise to practice, then nature in its entirety constitutes practice. Nature does not shift, yet practice is ever vividly present. Practice is also of two kinds: conforming practice and contrary practice. Conforming means understanding nature to perform practice; contrary means turning against nature to become deluded. Between the two minds of delusion and understanding, although mind is non-dual, the two natures of contrary and conforming—their nature and affairs—are constantly distinct. It can be that because affairs do not shift from the mind, deluded practice is made into understanding; therefore one must take the period of delusion and understanding, illuminate nature to accomplish practice, and by seeing nature cultivate the mind, whereupon both practices are completely obliterated. Furthermore, one understands that conforming practice, in contrast to nature, has separation and combination. Separation means practice and nature each have three; combination means practice is two and nature is one. The two of practice each have three, together bringing forth the three of nature; thus, although practice comprises nine, nine is merely three. In order to explain practice in contrast to nature, practice is combined into two; the two and the one nature are like water forming waves, and the two are also non-dual, like waves and water. One should know that nature refers to the three obstacles, and for this reason comprises three; practice is accomplished from nature, being accomplished as three by the nature of things. When one penetrates that there is neither practice nor nature, there is solely the one subtle vehicle, without any differentiation, and the dharma realm is thoroughly radiant. This is accomplished by the gate of the non-duality of internal and external.