十不二門 1.8

1.8

五、染淨不二門者，若識無始，即法性為無明，故可了今即無明為法性。法性之與無明遍造諸法，名之為染，無明之與法性遍應眾緣，號之為淨。濁水清水，波濕無殊，清濁雖即由緣，而濁成本有，濁雖本有而全體是清，以二波理通、舉體是用，故三千因果俱名緣起。迷悟緣起不離剎那，剎那性常，緣起理一，一理之內而分淨穢，別則六穢四淨，通則十通淨穢。故知剎那染體悉淨，三千未顯驗體仍迷，故相似位成六根遍照。照分十界，各俱灼然，豈六根淨人謂十定十？分真垂迹十界亦然，乃至果成等彼百界。故須初心而遮而照，照故三千恒具，遮故法爾空中，終日雙亡終日雙照，不動此念遍應無方，隨感而施淨穢斯泯。亡淨穢故以空以中，仍由空中轉染為淨。由了染淨空中自亡，此以因果不二門成。

5. As for the gate of the nonduality of defilement and purity: if one recognizes that from the beginningless [past] Dharma-nature is precisely ignorance, one can understand that now ignorance is precisely Dharma-nature. Dharma-nature together with ignorance ubiquitously creates all dharmas, which is called defilement; ignorance together with Dharma-nature ubiquitously responds to all conditions, which is designated as purity. In turbid water and clear water, the wetness of the waves does not differ. Although clarity and turbidity depend on conditions, turbidity is fundamentally possessed; and though turbidity is fundamentally possessed, its entire substance is clarity. Because the principle of the two waves is shared and the entire substance is function, the cause and effect of the three thousand are both called dependent origination. The dependent origination of delusion and awakening is not separate from a single instant; the instant's nature is constant, and the principle of dependent origination is one. Within the one principle, purity and defilement are divided: specifically, there are six defiled and four pure [realms]; generally, all ten are common to both purity and defilement. Therefore, know that the substance of defilement in an instant is entirely pure; before the three thousand are manifested, examining the substance shows that one is still deluded. Hence, when the stage of resemblance is attained, the six faculties illuminate everywhere. The illumination distinguishes the ten realms, each clearly distinct; how could a person of pure six faculties assert that the ten are rigidly fixed as ten? In the stage of partial realization and the manifestation of traces, the ten realms are also like this, up to the fruition being perfected, which is equal to those hundred realms. Therefore, the initial mind must both negate and illuminate: because it illuminates, the three thousand are constantly possessed; because it negates, it is naturally within emptiness and the middle. All day long doubly negating, all day long doubly illuminating, without stirring this thought-moment it responds ubiquitously without bound; bestowed according to resonance, purity and defilement both vanish. Because purity and defilement are obliterated, through emptiness and the middle, one still transforms defilement into purity through emptiness and the middle. By understanding that purity and defilement naturally vanish within emptiness and the middle, this is accomplished through the gate of the nonduality of cause and effect.