[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) › 1.9 # 十不二門 1.9 十不二門 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1927.1.9) 六、依正不二門者，已證遮那一體不二，良由無始一念三千。以三千中生陰二千為正，國土一千屬依，依正既居一心，一心豈分能所？雖無能所，依正宛然，是則理性、名字、觀行，已有不二依正之相，故使自他因果相攝。但眾生在理，果雖未辦，一切莫非遮那妙境。然應復了，諸佛法體非遍而遍，眾生理性非局而局，始終不改、大小無妨，因果理同依正何別？故淨穢之土、勝劣之身，塵身與法身量同，塵國與寂光無異，是則一一塵剎一切剎，一一塵身一切身，廣狹勝劣難思議，淨穢方所無窮盡，若非三千空假中，安能成茲自在用。如是方知生佛等，彼此事理互相收。此以染淨不二門成。 > 6. As for the gate of the nonduality of dependent and primary \[retribution\]: having realized the nonduality of the single substance of Vairocana, this is truly due to the beginningless three thousand \[realms\] in a single thought-moment. Because within the three thousand, the two thousand of sentient beings and aggregates constitute the primary, and the one thousand of the realm constitutes the dependent; since dependent and primary reside in the one mind, how could the one mind distinguish between subject and object? Although there is no subject and object, dependent and primary are distinctly apparent; thus the identity of principle, verbal identity, and identity of contemplative practice already possess the characteristics of nondual dependent and primary \[retribution\], thereby causing cause and effect of self and other to encompass each other. Although sentient beings are in principle and their fruition is not yet realized, all is nothing other than the subtle realm of Vairocana. Yet one must further understand that the Dharma-substance of all Buddhas is not pervasive yet pervasive, and the principle-nature of sentient beings is not limited yet limited; beginning and end do not alter, large and small do not obstruct each other. Since cause and effect are identical in principle, how could dependent and primary differ? Therefore, between defiled and pure lands, superior and inferior bodies, a particle body is equal in measure to the Dharma body, and a particle land is no different from \[the Land of\] Eternally Quiescent Light. Thus, each single dust-mote realm is all realms; each single dust-mote body is all bodies. Breadth and narrowness, superiority and inferiority, are unfathomable; pure and defiled directions and places are inexhaustible. If not for the three thousand realms being identical with the empty, the provisional, and the middle, how could this unimpeded function be accomplished? Only in this way does one know that sentient beings and Buddhas are equal, and that both phenomenon and principle encompass each other. This is accomplished through the gate of the nonduality of defilement and purity. > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1927.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.1927.1.10) - [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.1.9) — English, machine translation ## Linked texts (1) - [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717.14.41) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1927.1.9](https://indike.org/pramana/in.bauddha.taisho.1927.1.9) · Pramāṇa