十不二門 1.13

1.13

十、受潤不二門者，物理本來性具權實，無始熏習或權或實，權實由熏理常平等，遇時成習行願所資，若無本因熏亦徒設，遇熏自異非由性殊。性雖無殊必藉幻發，幻機幻感幻應幻赴，能應所化並非權實。然由生具非權非實成權實機，佛亦果具非權非實為權實應，物機應契身土無偏，同常寂光無非法界。故知三千同在心地，與佛心地三千不殊，四微體同權實益等。此以權實不二門成。

Tenth, the Gate of the Nonduality of Receiving Moisture: The nature of things inherently possesses the provisional and the real from the beginning. Beginningless perfuming is either provisional or real. Provisional and real arise from perfuming, but the principle is constantly equal; meeting with conditions, they become habits, assisted by practice and vows. If there were no original cause, perfuming would also be established in vain; encountering perfuming, differences arise spontaneously, not because the nature is different. Although the nature is not different, it must rely on illusory arising: illusory capacities, illusory stimulation, illusory response, and illusory arrival. That which can respond and that which is transformed are both neither provisional nor real. Yet because sentient beings inherently possess the neither-provisional-nor-real, they form capacities for the provisional and the real; because the Buddha at the fruition inherently possesses the neither-provisional-nor-real, he acts as the response of the provisional and the real. The capacities of beings and the response tally together, and body and land are impartial; together in the Constant Silent Light, all is the Dharma-realm. Therefore, know that the three thousand [realms] reside together in the mind-ground, and are not different from the three thousand of the Buddha's mind-ground; the substance of the four subtle elements is identical, and the benefits of the provisional and the real are equal. This is established by the gate of the nonduality of the provisional and the real.