十不二門指要鈔 1.7

1.7

此文題目多本不同，或云法華本迹十妙不二門，或無本迹二字，有唯云玄文十不二門，此或以所通之義、所釋之文而冠於首，蓋不忘其本也，而盡是別錄者私安，取捨由情無勞苦諍，若十不二門四字，乃作者自立，故文云，為實施權則不二而二，開權顯實則二而不二，法既教部咸開成妙，故此十門不二為目，須據此文釋其題旨，豈非四時三教所談，色心乃至受潤無不隔異故皆名二？今經開會實理既彰，十異皆融互攝無外咸名不二，即以不二當體為門。然亦可云十不二為能通，十妙為所通。

The title of this text varies across different editions. Some say "Nondual Gates of the Ten Subtleties of the Origin and Traces of the Lotus"; some lack the two characters "origin and traces"; some simply say "Ten Gates of Nonduality of the Xuanwen." These [titles] may place what is opened or the text being commented on at the head, presumably so as not to forget their source; yet they are all privately added by different compilers, and choosing among them depends on preference, with no need to dispute laboriously. As for the four characters "Ten Gates of Nonduality," they were established by the author himself. Therefore the text says: "Deploying the expedient for the sake of the real, then nonduality becomes duality; opening the expedient and revealing the real, then duality becomes nonduality." Since the dharmas and the teaching divisions are all opened and made wondrous, these ten gates take nonduality as their title. One must interpret the purport of the title based on this text. Is it not that, in what was taught in the four periods and three teachings, from form and mind down to receiving moisture, there was none that was not separated and divergent, and hence all were called "duality"? Now that this sūtra opens and reconciles them, once the true principle is revealed, the ten divergences are all fused, mutually subsuming without remainder, and are all called "nondual." Thus, nonduality in its very essence serves as the "gate." However, one may also say that the ten nondualities are the active opener, and the ten subtleties are what is opened.