十不二門指要鈔 1.43

1.43

三、各自高深。一家所判，法門名義無間高下，己他無不理性本具，全性起修分顯究盡，故今十門一一如是，皆為觀體，其義更明。然事異故六、理一故即，此宗學者誰不言之，而的當者無幾。應知圓家明理已具三千，而皆性不可變，約事乃論迷解、真似、因果有殊。故下文云，三千在理同名無明，三千果成咸稱常樂（約事明六），三千無改無明即明，三千並常俱體俱用（約理明即）。若見斯旨，稍可持論。

Third, each is high and deep. According to the judgements of our school, the names and meanings of the Dharma gates do not differentiate higher and lower; self and other are without exception inherently possessed in the nature of principle. Starting from the whole nature to initiate cultivation, it is partially revealed and fully exhausted; hence each of the ten gates at present is like this, all serving as the essence of contemplation, making its meaning even clearer. However, because phenomena differ, there are the six; and because principle is one, there is identity. Which scholar of this school does not say this? Yet those who grasp it accurately are few. One should know that when the Perfect school clarifies principle, it already possesses the three thousand realms, and they are all unchangeable in nature; but in terms of phenomena, we discuss delusion and understanding, true and simulated, cause and effect as having distinctions. Therefore the text below says: 'The three thousand in principle are equally termed ignorance; when the three thousand are accomplished in the fruit, they are all termed eternal and blissful' (clarifying the six in terms of phenomena); 'The three thousand are unaltered, ignorance is identical to illumination; the three thousand are simultaneously eternal, both being essence and function' (clarifying identity in terms of principle). If one sees this principle, one may moderately maintain the discussion.