十不二門指要鈔 1.75

1.75

初、明理事心之色心者，即事明理具也。初言心者，趣舉剎那也。之者，語助也。色心者，性德三千也。圓家明性既非但理，乃具三千之性也，此性圓融遍入同居剎那心中，此心之色心乃秖心是三千色心，如物之八相更無前後，即同《止觀》心具之義，亦向心性之義。三千色心一不可改，故名為性，此一句約理明總別，本具三千為別，剎那一念為總，以三千同一性故，故總在一念也。即心名變等者，即上具三千之心，隨染淨緣不變而變、非造而造，能成修中三千事相，變雖兼別、造雖通四，今即具心名變、此變名造，則唯屬圓不通三教。此二句則事中總別，變造三千為別，剎那一念為總，亦以三千同一性故，故咸趣一念也。造謂體用者，指上變造即全體起用，故因前心具色心隨緣變造，修中色心乃以性中三千為體，修起三千為用，則全理體起於事用，方是圓教隨緣之義。故《輔行》云，心造有二種：一者約理，造即是具；二者約事，乃明三世凡聖變造。即結云，皆由理具方有事用。此文還合彼不？

First, clarifying principle and phenomena. 'The form and mind of the mind' clarifies that principle is inherent in phenomena. First, the word 'mind' refers arbitrarily to a momentary [mind]. 'Of' (zhi) is a grammatical particle. 'Form and mind' are the three thousand of inherent virtue. When the perfect school clarifies the nature, it is not merely principle, but precisely the nature inherent with the three thousand. This nature is perfectly interfused, universally pervasive, and resides together within the momentary mind. This 'form and mind of the mind' is just that the mind is the three thousand form and mind, like the eight marks of a thing having no before or after. This is identical to the meaning of 'inherent in the mind' in the Zhiguan, and also accords with the meaning of the nature of the mind. The three thousand form and mind cannot be altered in any way, hence it is termed 'nature'. This single sentence clarifies the general and particular in terms of principle: the inherently present three thousand is the particular, and the momentary single thought-moment is the general. Because the three thousand share the same single nature, they are entirely [contained] within a single thought-moment. 'Mind itself is called transformation,' and so forth, means that the aforesaid mind inherent with the three thousand accords with defiled and pure conditions: unchanging yet transforming, uncreated yet creating, capable of bringing about the phenomenal marks of the three thousand in cultivation. Although 'transformation' also applies to the distinct [teaching], and 'creation' is common to the four [teachings], now, the mind being inherently [endowed] is called transformation, and this transformation is called creation; thus it belongs solely to the perfect [teaching] and does not extend to the three teachings. These two sentences are the general and particular within phenomena: the transformed and created three thousand is the particular, and the momentary single thought-moment is the general. Also because the three thousand share the same single nature, all incline toward the single thought-moment. 'Creation refers to essence and function' points to the aforesaid transformation and creation being the arising of function from the entire essence. Therefore, because the former mind is inherent with form and mind and transforms and creates in according with conditions, form and mind within cultivation take the three thousand in the nature as essence, and the three thousand arisen through cultivation as function. Thus the arising of phenomenal function from the entire essence of principle is precisely the meaning of according with conditions in the perfect teaching. Therefore the Fuxing states: 'The mind's creation has two kinds: first, in terms of principle, creation is inherence; second, in terms of phenomena, it clarifies the transformation and creation by ordinary beings and sages across the three time periods.' It then concludes: 'All are due to inherence in principle, only after which phenomenal function exists.' Does this text not agree with that one?