十不二門指要鈔 1.36

1.36

「今既約即論斷故無可滅，約即論悟故無可翻，煩惱生死乃九界，法既十界互具方名圓，佛豈壞九轉九邪？如是方名達於非道，魔界即佛。故圓家斷證迷悟但約染淨論之，不約善惡淨穢說也。諸宗既不明性具十界，則無圓斷圓悟之義，故但得即名而無即義也。此乃一家教觀大途，能知此已，或取或捨，自在用之，故《止觀》亦云『唯信法性，不信其諸』，語似棄妄觀真（元云豈異可師之說）。而《義例》判云，破昔計故約對治說，故知的示圓觀，須指三道即是三德，故於陰等觀不思議也。若不精揀何稱圓修？此義難得的當，至因果不二門更為甄之。」

Now, since we speak of severance in terms of identity, there is nothing that can be destroyed; and since we speak of awakening in terms of identity, there is nothing that can be overturned. Afflictions and birth-and-death belong to the nine realms; and only when the ten realms are mutually inherent is a phenomenon termed 'perfect.' Would the Buddha destroy the nine or transform the nine? Only in this way is it termed 'penetrating non-paths, where the realm of Māra is identical to the Buddha.' Therefore, the severing and realization, delusion and awakening of the Perfect school are discussed only in terms of defilement and purity, not in terms of good and evil, or purity and foulness. Since other schools do not understand that the nature inherently includes the ten realms, they lack the meaning of perfect severance and perfect awakening; thus they have only the name of identity without its meaning. This is the great path of this school's teaching and contemplation. Once this is understood, whether accepting or rejecting, one may employ it with freedom. Therefore the Zhiguan also says, 'One only trusts in the Dharma-nature, not in anything else.' These words appear to abandon the deluded and contemplate the true (the original text says: 'How could this differ from Master Ke's statement?'). But the Yili judges this by saying that it was spoken in terms of antidotes to smash former attachments. Hence we know that to explicitly indicate perfect contemplation, one must point out that the three paths are identical to the three virtues, and therefore one contemplates the inconceivable in the aggregates and so forth. If one does not precisely distinguish this, how could it be termed perfect cultivation? This meaning is difficult to pinpoint accurately; it will be further examined at the Gate of the Nonduality of Cause and Effect.