十不二門指要鈔 1.72

1.72

答：「以三千法同一性故，隨緣為萬法時，趣舉一法總攝一切也。眾生無始全體在迷，若唯論真性為總，何能事事具攝諸法？而專舉一念者，別從近要立觀慧之境也。若示一念總攝諸法，則顯諸法同一真性。故《釋籤》云，俗即百界千如，真則同居一念。須知同一性故，方能同居一念，故以同居一念用顯同一真性，非謂便將一念名為真諦，豈同居一塵非真諦邪？今文以一性為總，前後文以一念為總，蓋理事相顯也。此之二句，正出攝別入總之所以也，由一性無性立理事三千故，故兩重三千同居一念也，豈同他釋直以一念名真性邪？」

Answer: "Because the three thousand phenomena share the same single nature, when it accords with conditions to become the myriad phenomena, any single phenomenon that is arbitrarily brought forward totally gathers in all of them. Sentient beings from the beginningless [past] are entirely in delusion. If one were to argue solely for the true nature as the general, how could every phenomenon in phenomenal terms fully gather in all dharmas? Yet exclusively bringing forward a single thought-moment is specifically to establish the object of contemplative wisdom in accordance with what is close and essential. If one demonstrates that a single thought-moment totally gathers in all dharmas, then it reveals that all dharmas share the same single true nature. Therefore the Shiqian states: 'The conventional is precisely the hundred realms and thousand suchnesses; the ultimate is precisely residing together in a single thought-moment.' One must realize that it is only because they share the same single nature that they can reside together in a single thought-moment; therefore, residing together in a single thought-moment is used to reveal the same single true nature. This does not mean simply designating the single thought-moment as the ultimate truth. Could it be that residing together in a single dust mote is not the ultimate truth? The present text takes the single nature as the general, while the preceding and succeeding passages take the single thought-moment as the general, which is simply principle and phenomena mutually revealing each other. These two sentences precisely bring out the reason for gathering the particulars into the general. Because the single nature without [fixed] nature establishes the three thousand of principle and phenomena, the two levels of three thousand reside together in a single thought-moment. How could it be identical to the other explanation that straightforwardly designates the single thought-moment as the true nature?"