十不二門指要鈔 1.70

1.70

一性等者，性雖是一而無定一之性，故使三千色心相相宛爾，此則從無住本立一切法，應知若理若事皆有此義。故第七記釋此文云，理則性德緣了，事則修德三因，迷則三道流轉，悟則果中勝用，如此四重，並由迷中實相而立。今釋曰，迷中實相即無住本，乃今文一性無性也，上之四重即立一切法，乃今文三千宛然也。第一重既以性德緣了為一切法，須以正因為無住本，餘之三重既將逆順二修為一切法，必以性德三因為無住本，此即理事兩重總別也。

Regarding 'one nature' and so forth: although nature is one, there is no fixed 'one' nature, so that the three thousand forms and minds are distinct in their characteristics; this is 'establishing all dharmas from the root of non-abiding'. It should be known that both principle and phenomena possess this meaning. Therefore the Seventh Subcommentary explains this text, saying: 'Principle is the conditioning and revealing [causes] of natural virtue; phenomena are the three causes of cultivated virtue; delusion is the transmigration of the three paths; awakening is the superior function in the effect. These four levels are all established from the true mark within delusion.' Now I explain: the true mark within delusion is the root of non-abiding, which is 'one nature without nature' in the present text; the above four levels are 'establishing all dharmas', which is 'the three thousand realms distinctly present' in the present text. Since the first level takes the conditioning and revealing of natural virtue as all dharmas, it must take the direct cause as the root of non-abiding; since the remaining three levels take the twofold cultivation of adverse and conformable as all dharmas, they must take the three causes of natural virtue as the root of non-abiding. This is the twofold general and distinct of principle and phenomena.