十不二門指要鈔 1.107

1.107

答：「因徵彼文，驗知舊本是往人改削。何者？若不解彼之文意，須據彼文除今假字。今人既然，往人亦爾，不足疑也。嗚呼！不解境觀以至於斯。且如染淨門云，故須初心而遮而照，照故三千常具，遮故法爾空中，蓋三觀相成也。既云照故三千常具，照是觀不？三千是妙假不？既不可單修假觀，遂須空中成之，故云遮故法爾空中。因茲遮照，妙用現前，故云遍應無方。既以妙假歷於淨穢，復須空中亡之，故云亡淨穢故以空以中。《義例》照此一運即具十界百界千如者，即於內心唯識之境，用不思議假觀照之，方顯百界千如，仍須遮之，故云即空即中，正是三觀相成；則與染淨門中觀相恰同也。故彼三文有，即是剩；此文無，即是欠。何者？今文標云，凡所觀境不出內外，即云外謂託彼依正色心，既無心具及百界等言，未成妙境，又無觀照之義，因何便云是假觀邪？黨理之者見斯曉諭，更何由執？」

Answer: "By investigating those texts, one proves that the old edition was altered and deleted by people of the past. Why? If one does not understand the meaning of those texts, one would rely on those texts to remove the character 'provisional' here. Since people today do so, people of the past did so as well; there is no need to doubt it. Alas! That failing to understand object and contemplation has come to this! Take, for instance, the Gate of Defilement and Purity, which says: 'Therefore the initial mind must both occlude and illuminate: because of illuminating, the three thousand are permanently possessed; because of occluding, it is naturally empty and middle'—this is because the threefold contemplation is mutually complementary. Since it says 'because of illuminating, the three thousand are permanently possessed', is illuminating contemplation or not? Are the three thousand the wondrous provisional or not? Since one cannot cultivate the provisional contemplation alone, one subsequently requires the empty and middle to complete it, hence it says 'because of occluding, it is naturally empty and middle'. Due to this occluding and illuminating, wondrous function manifests before one, hence it says 'pervading and responding without fixed direction'. Having traversed purity and defilement with the wondrous provisional, one must further use the empty and middle to eliminate them, hence it says 'because of eliminating purity and defilement, one uses the empty and the middle'. The Yili's 'illuminating this single operation as possessing the ten realms, hundred realms, and thousand suchnesses' means that with respect to the mind-only object of the internal mind, one uses the inconceivable provisional contemplation to illuminate it, only then revealing the hundred realms and thousand suchnesses; one must still occlude it, hence it says 'is namely empty and namely middle', which is precisely the mutual completion of the threefold contemplation; thus it is exactly the same as the contemplation characteristics in the Gate of Defilement and Purity. Therefore, in those three texts, to have [the word 'provisional'] would be redundant; in this text, to lack it is a deficiency. Why? The present text indicates, 'Whatever contemplated objects there are do not go beyond the internal and external', and then says, 'External means relying on that form and mind of environmental and primary rewards'; since there are no words such as 'inherent in the mind' and 'the hundred realms', it has not yet formed a wondrous object, nor is there any meaning of contemplation and illumination—on what grounds could one then say it is the provisional contemplation? If those who side with principle see this elucidation, how could they cling [to their view] any longer?"