法華玄義釋籤 14.41

14.41

六依正不二門者，已證遮那一體不二，良由無始一念三千，以三千中生陰二千為正國土，一千屬依，依正既居一心，一心豈分能所？雖無能所依正宛然，是則理性名字觀行，已有不二正依之相，故使自他因果相攝。但眾生在理，果雖未辦，一切莫非遮那妙境，然應復了諸佛法體非遍而遍，眾生理性非局而局，始終不改、大小無妨，因果理同，依正何別？故淨穢之土、勝劣之身，塵身與法身量同，塵國與寂光無異，是即一一塵剎一切剎，一一塵身一切身，廣狹勝劣難思議，淨穢方所無窮盡，若非三千空假中，安能成茲自在用？如是方知生佛等，彼此事理互相收，此以染淨不二門成。

Sixth, as for the gate of the non-duality of dependent and primary [retribution]: having already realized that Vairocana is one substance and non-dual, it truly stems from the beginningless three thousand in a single thought-moment. Because within the three thousand, the two thousand of sentient beings and aggregates constitute the primary, and the one thousand of lands pertains to the dependent; since dependent and primary both reside in the one mind, how could the one mind divide into subject and object? Although there is neither subject nor object, dependent and primary are vividly present. This being so, in the stage of principle, name, and contemplative practice, there are already the marks of non-dual primary and dependent; hence self and other, cause and effect, mutually subsume one another. It is only that when sentient beings reside in principle, though their fruit is not yet realized, nothing is other than the subtle realm of Vairocana. However, one should further understand that the dharma-substance of all buddhas is not non-pervasive yet pervasive, and the principle-nature of sentient beings is not restricted yet restricted. Beginning and end do not change; large and small present no obstruction. Cause and effect are identical in principle; how could dependent and primary differ? Therefore, defiled and pure lands, superior and inferior bodies—a dust-mote body is equal in measure to the dharma body; a dust-mote realm is not different from the Land of Eternally Quiescent Light. Thus each and every dust-mote land is all lands; each and every dust-mote body is all bodies. Broad and narrow, superior and inferior, are inconceivable; pure and defiled, directions and locations, are limitless. Were it not for the three thousand being empty, provisional, and middle, how could such sovereign function be accomplished? Only in this way does one realize that sentient beings and buddhas are equal, and that one another's phenomena and principle mutually contain each other. This is accomplished by the gate of the non-duality of defilement and purity.