十不二門 1.8

1.8

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.