[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) › 1.11 # 十不二門 1.11 十不二門 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1927.1.11) 八、三業不二門者，於化他門事分三密，隨順物理得名不同，心輪鑒機、二輪設化，現身說法未曾毫差。在身分於真應，在法分於權實。二身若異，何故乃云即是法身？二說若乖，何故乃云皆成佛道？若唯法身，應無垂世；若唯佛道，誰施三乘？身尚無身，說必非說，身口平等，等彼意輪，心色一如不謀而化，常冥至極稱物施為，豈非百界一心？界界無非三業，界尚一念，三業豈殊？果用無虧，因必稱果，若信因果，方知三密有本。百界三業俱空假中，故使稱宜遍赴為果。一一應色、一一言音，無不百界三業具足，化復作化斯之謂歟。故一念凡心已有理性三密相海，一塵報色同在本理毘盧遮那，方乃名為三無差別。此以自他不二門成。 > Eighth, the Gate of the Nonduality of the Three Karmas: Within the gate of transforming others, in phenomena they are divided into the three mysteries. According with worldly things, they receive different names: the mind-wheel discerns capacities, while the other two wheels set forth transformations; manifesting forms and expounding the Dharma never deviate by a hair. Regarding the body, it is divided into the true and the responsive; regarding the Dharma, it is divided into the provisional and the real. If the two bodies were different, why was it said that \[the responsive body\] is identical to the Dharma-body? If the two teachings were contradictory, why was it said that all attain the Buddha Path? If there were only the Dharma-body, there would be no descent into the world; if there were only the Buddha Path, who would institute the three vehicles? The body is fundamentally without body, and speech must be non-speech; body and speech are equal, being equal to that wheel of intention. Mind and form are a single suchness, transforming without deliberation; ever merged in the utmost ultimate, actions are performed matching things. Is this not the hundred realms in a single mind? Realm by realm is nothing but the three karmas; if a realm is merely a single thought, how could the three karmas be different? The fruition-function is without deficiency, and the cause must accord with the fruition; only if one has faith in cause and fruition will one know that the three mysteries have their foundation. The three karmas of the hundred realms are all empty, provisional, and middle; therefore, responding everywhere appropriately constitutes the fruition. Each and every responsive form and each and every word and sound without exception possesses the three karmas of the hundred realms; transforming and again producing transformations—does it not mean this? Therefore, an ordinary person's single thought-moment already contains the ocean of characteristics of the inherent three mysteries, and a single speck of dust of the reward-form shares the original, inherent Vairocana. Only then is it called 'the three are without differentiation.' This is established by the gate of the nonduality of self and others. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.1927.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.1927.1.12) - [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.1.11) — English, machine translation ## Linked texts (1) - [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717.14.43) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1927.1.11](https://indike.org/pramana/in.bauddha.taisho.1927.1.11) · Pramāṇa