[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [十不二門](https://indike.org/pramana/in.bauddha.taisho.1927) › 1.10 # 十不二門 1.10 十不二門 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1927.1.10) 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，現像非關磨者，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，則不起自性化無方所。此由依正不二門成。 > 7. As for the gate of the nonduality of self and other: when benefiting others in accordance with capacities, the phenomenal action relies on the origin. The origin means that the one nature fully possesses self and other; only when one reaches the fruit stage does one's own \[realization\] benefit others. Just as the three virtues of the nature of principle, the three truths, and the three thousand \[realms\] are, in one's personal practice, solely within the empty and the middle, so in benefiting others the three thousand \[realms\] respond to beings. The capacities of beings are immeasurable, yet do not exceed the three thousand; although that which can respond is manifold, it does not exceed the ten realms. The manifestation of realm after realm does not exceed a single thought-moment; the mutual arising of land after land does not exceed \[the Land of\] Eternally Quiescent Light. Because sentient beings possess the three thousand in principle, they are able to stimulate; because the Buddhas are fulfilled in the principle of the three thousand, they are able to respond. The response is ubiquitous, capacities are ubiquitous, and the yearning and responding never fail. Otherwise, how could it be like a mirror reflecting images? A mirror has the principle of reflecting images, and a physical shape has the nature of generating images; if, facing a single shape, it could not reflect the image, then the principle of the mirror would have a limit, and the phenomenal function of the shape would not penetrate. If separated from the mirror, there might be such a case; but there has never been a shape facing it that did not produce an image. If a mirror has not yet reflected an image, it is because it is obstructed by dust; removing dust depends on a person polishing it, but the reflecting of the image does not pertain to the polisher. Through this analogy, the great purport of the contemplative method can be known. One should know that although the principle fully possesses self and other, it must rely on conditions and understanding to function in benefiting others. Furthermore, because conditions and understanding unite with nature as one, one is able to set forth myriad expedients in accordance with nature, and thus without stirring from self-nature, one transforms beings without fixed location. This is accomplished through the gate of the nonduality of dependent and primary \[retribution\]. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1927.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1927.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1927.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1927~en-mt.1.10) — English, machine translation ## Linked texts (1) - [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717.14.42) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1927.1.10](https://indike.org/pramana/in.bauddha.taisho.1927.1.10) · Pramāṇa