法華玄義釋籤 14.42

14.42

七自他不二門者，隨機利他事乃憑本，本謂一性具足自他，方至果位自即益他，如理性三德三諦三千，自行唯在空中、利他三千赴物，物機無量不出三千，能應雖多不出十界，界界轉現不出一念，土土互生不出寂光。眾生由理具三千，故能感；諸佛由三千理滿，故能應。應遍機遍欣赴不差。不然，豈能如鏡現像？鏡有現像之理，形有生像之性，若一形對不能現像，則鏡理有窮、形事不通，若與鏡隔則容有是理，無有形對而不像者。若鏡未現像由塵所遮，去塵由人磨、像現非關磨者，以喻觀法大旨可知。應知理雖自他具足，必藉緣了為利他功。復由緣了與性一合，方能稱性施設萬端，則不起自性應無方所，此由依正不二門成。

Seventh, as for the gate of the non-duality of self and other: when benefiting others in accordance with capacities, the phenomenal action indeed relies on the origin. The origin refers to the one nature being fully endowed with self and other; only upon reaching the fruit stage does one's own [realization] immediately benefit others. Just as the three virtues, the three truths, and the three thousand in the nature of principle: self-practice resides solely in emptiness and the middle, while benefiting others employs the three thousand to respond to creatures. The capacities of creatures are measureless, yet do not exceed the three thousand; although the capable responses are manifold, they do not exceed the ten realms. The manifestation of realm after realm does not depart from a single thought-moment; the mutual generation of land after land does not depart from the Quiescent Light. Because sentient beings are endowed in principle with the three thousand, they are able to elicit a response; because all buddhas have fulfilled the principle of the three thousand, they are able to respond. The response is ubiquitous and the capacities are ubiquitous; the joyous arrival never errs. Were it not so, how could it be like a mirror manifesting images? The mirror has the principle of manifesting images, and forms have the nature of generating images. If confronting a single form it could not manifest an image, then the mirror's principle would have an end and the form's phenomenon would be obstructed. If separated from the mirror, there might be such a principle; but there is never a case where a form confronts it and does not produce an image. If the mirror has not yet manifested an image, it is because it is obscured by dust; the removal of dust relies on a person polishing it, but the manifestation of the image does not pertain to the polisher. Through this analogy, the main purport of the contemplative practice can be known. One should know that although principle is fully endowed with self and other, it must rely on conditioning and illuminating [wisdom] to serve as the function of benefiting others. Furthermore, through conditioning and illuminating uniting as one with nature, one is then able to establish myriad expedients in accord with nature; thus without stirring from one's own nature, one responds without fixed direction. This is accomplished by the gate of the non-duality of dependent and primary [retribution].