法華玄義釋籤 14.40

14.40

五染淨不二門者，若識無始即法性為無明，故可了今無明為法性，法性之與無明，遍造諸法名之為染，無明之與法性，遍應眾緣號之為淨，濁水清水波濕無殊，清濁雖即由緣，而濁成本有，濁雖本有而全體是清，以二波理通、舉體是用，故三千因果俱名緣起。迷悟緣起不離剎那，剎那性常、緣起理一，一理之內而分淨穢，別則六穢四淨，通則十通淨穢，故知剎那染體悉淨，三千未顯驗體仍迷，故相似位成六根遍照，照分十界，各具灼然。豈六根淨人謂十定十，分真垂迹十界亦然，乃由果成，等彼百界。故須初心而遮而照，照故三千恒具，遮故法爾空中，終日雙亡終日雙照，不動此念遍應無方，隨感而施淨穢斯泯。亡淨穢故以空以中，仍由空中轉染為淨，由了染淨空中自亡，此以因果不二門成。

Fifth, as for the gate of the non-duality of defilement and purity: if one recognizes that beginninglessly dharma-nature is immediately ignorance, one can thereby understand that presently ignorance is immediately dharma-nature. Dharma-nature together with ignorance ubiquitously creates all dharmas, which is named defilement; ignorance together with dharma-nature ubiquitously responds to all conditions, which is termed purity. In turbid water and clear water, waves and wetness do not differ; although clarity and turbidity depend on conditions, turbidity is fundamentally original existence; though turbidity is fundamentally original existence, its entire substance is clear. Because the principle of both waves is pervasive, and the entire substance is function, the causes and effects of the three thousand are all named conditioned arising. The conditioned arising of delusion and awakening does not depart from a single thought-ksana; the kṣaṇa's nature is constant, and the principle of conditioned arising is one. Within the one principle, purity and defilement are divided: specifically, there are six defiled and four pure; generally, all ten pervade purity and defilement. Therefore, one knows that in a single kṣaṇa the substance of defilement is entirely pure; before the three thousand are manifested, by examining the substance one is still deluded. Hence, when the stage of resemblance is achieved, the six faculties ubiquitously illuminate; their illumination divides the ten realms, each distinctly endowed. How could a person of pure six faculties say that the ten are definitively ten? When dividing the truth to manifest traces, the ten realms are also like this; it is due to the fruit being accomplished that they equal those hundred realms. Therefore, the initial mind must both conceal and illuminate: because it illuminates, the three thousand are constantly endowed; because it conceals, it is naturally in the middle of emptiness. All day doubly obliterating, all day doubly illuminating, without moving this thought-moment, it ubiquitously responds without fixed direction; dispensing according to sympathetic resonance, purity and defilement are thereby obliterated. Because of obliterating purity and defilement, it employs emptiness and the middle; yet through emptiness and the middle, defilement is transformed into purity. By understanding defilement and purity, emptiness and the middle are themselves obliterated. This is accomplished by the gate of the non-duality of cause and effect.