涅槃玄義發源機要 1.8

1.8

三、「非新」下，結歸三德。以理事對，一性二修共成三德。一性是理，以配法身。雖理本具三，今對修成一。二修是事，雖智斷俱冥於理，今對性但二。此即合性為一、合修為二。若約開說則修性各三，理具三法身、智即三般若、斷即三解脫。開雖成九，九只是三，三九互融展轉無礙。下明體宗用三各各互具，即此意也。即理成解，故曰非新而新。即理成惑，故曰非故而故。既惑解即理，故種智不發，無明不斷而斷。即一而三故，非點水之縱；即三而一故，非烈火之橫。不縱不橫，如新伊字。凡論修性進否非一，《顯性錄》備明之。

Third, from 'neither new' down concludes by returning to the three virtues. In contrasting phenomena and principle, the one innate and the two cultivated together form the three virtues. The one innate is principle, matched with the dharmakāya. Although principle inherently possesses the three, it is now taken as one in contrast to cultivation. The two cultivated are phenomena: although wisdom and eradication both merge into principle, in contrast to the innate nature they are merely two. This is combining the innate into one and combining the cultivated into two. If explained in terms of opening them out, cultivation and the innate nature each have three: principle possesses the three dharmakāyas, wisdom is the three prajñās, and eradication is the three liberations. Although opening them out forms nine, the nine are simply three; the three and the nine mutually integrate and interpenetrate without obstruction. What is explained below regarding substance, purpose, and function each possessing one another conveys this exact meaning. Being identical to principle, understanding is attained; hence it is called 'not new yet new'. Being identical to principle, delusion arises; hence it is called 'not old yet old'. Since delusion and understanding are identical to principle, the knowledge of the paths does not arise [anew], and ignorance is eradicated without being eradicated. Being three while identical to one, it is not vertical like falling water droplets; being one while identical to three, it is not horizontal like a blazing fire. It is neither vertical nor horizontal, like the new letter 'I'. In general, discussions of whether cultivation and the innate nature advance or not are diverse; the *Xianxing lu* explains them fully.