十不二門 1.6

1.6

三、修性不二門者，性德秖是界如一念，此內界如三法具足，性雖本爾，藉智起修，由修照性，由性發修，存性則全修成性，起修則全性成修，性無所移、修常宛爾。修又二種：順修、逆修。順謂了性為行，逆謂背性成迷。迷了二心，心雖不二，逆順二性，性事恒殊。可由事、不移心，則令迷修成了，故須一期迷了，照性成修，見性修心，二心俱泯。又了順修對性有離有合，離謂修性各三，合謂修二性一。修二各三，共發性三，是則修雖具九，九秖是三。為對性明修故，合修為二，二與一性如水為波，二亦無二亦如波水。應知性指三障，是故具三，修從性成，成三法爾。達無修性、唯一妙乘，無所分別，法界洞朗。此由內外不二門成。

3. As for the gate of the nonduality of cultivation and nature: the virtue of nature is simply the realms and suchnesses in a single thought-moment. Internally, these realms and suchnesses fully possess the three dharmas. Although nature is fundamentally thus, it relies on wisdom to initiate cultivation; through cultivation nature is illuminated, and through nature cultivation is brought forth. When nature is preserved, cultivation in its entirety becomes nature; when cultivation is initiated, nature in its entirety becomes cultivation. Nature does not shift, while cultivation is constantly manifest. Cultivation is also of two kinds: conformable cultivation and contrary cultivation. 'Conformable' means taking the realization of nature as practice; 'contrary' means turning away from nature to become deluded. As for the two minds of delusion and realization, although the mind is nondual, between the two natures of contrary and conformable, the nature and phenomenal facts are ever distinct. If, relying on phenomena, the mind does not shift, then deluded cultivation is caused to become realization. Therefore, throughout this phase of delusion and realization, one must illuminate nature to accomplish cultivation; seeing nature and cultivating the mind, both minds are extinguished. Furthermore, one understands that conformable cultivation, in relation to nature, has separation and combination. 'Separation' means that cultivation and nature each have three; 'combination' means that cultivation has two and nature has one. Cultivation's two each have three, and together they bring forth the three of nature; thus, although cultivation possesses nine, the nine are simply three. To clarify cultivation in relation to nature, cultivation is combined into two; the two and the one nature are like water becoming waves, and the two are also nondual, just like waves and water. One should know that nature refers to the three obstacles, and for this reason possesses the three; cultivation is accomplished from nature, and its accomplishing the three is naturally so. Understanding that there is neither cultivation nor nature, there is only the one subtle vehicle; with nothing to differentiate, the Dharma realm is thoroughly luminous. This is accomplished through the gate of the nonduality of internal and external.