十不二門 1.14

1.14

是故十門，門門通入，色心乃至受潤咸然。故使十妙始終理一，如境本來具三，依理生解故名為智，智解導行行解契理，三法相符不異而異，而假立淺深設位簡濫。三法秖是證彼三理，下之五章三法起用。既是一念三千，即空假中，成故有用。若了一念，十方三世諸佛之法本迹非遙。故重述十門，令觀行可識。首題既爾，覽別為總，符文可知。

Therefore, regarding the ten gates, every single gate allows complete penetration; from form and mind down to receiving moisture, all are like this. Thus, the beginning and the end of the ten subtleties are of one principle: just as the object inherently possesses the three, so relying on the principle generates understanding, which is named wisdom; wisdom and understanding guide practice, and practice and understanding tally with the principle. These three dharmas correspond; they are non-different yet different, and establishing depth and superficiality and positing stages provisionally eliminates confusion. The three dharmas are simply the realization of those three principles; in the subsequent five chapters, the three dharmas give rise to function. Since they are the three thousand in a single thought-moment, which is empty, provisional, and middle, being perfected, they have function. If one understands a single thought-moment, the dharmas of all Buddhas of the ten directions and the three times, root and traces, are not distant. Therefore, I have restated the ten gates, so that contemplation practice may be understood. The initial title being as it is, gathering the particular into the general, by matching the text it can be known.