十不二門指要鈔 1.99

1.99

初、明外境觀相。言託者依也。彼者，既以內心為自，乃指依報及生佛色心為彼，此乃正立外境。即空假中去，即是妙觀及觀成相，於依等四隨託一境，皆以圓融三觀觀之，此觀既妙故令陰入染體泯淨。即前依正等，全為妙體一實圓理，故云體絕及一實等，所觀陰境既絕，能觀妙觀亦寂，則病去藥亡、能所雙絕，故云無空假中。於雙絕之處融妙三千一時顯現，豁然同皆真淨，法法皆實故真，皆非染礙故淨，故云宛然等。如是則一切眾生皆毘盧體，一切國土悉常寂光，有何定法名三五七九及淨穢邪？故云無復至差品也。而彼彼三千圓融互入，猶因陀羅網終自炳然，即是外觀功成之相。觀行已上至于妙覺，節節無非如此顯發。不爾，安云發心畢竟二不別邪？

First, explaining the characteristics of contemplating external objects. 'Relying' means depending on. 'Other': since internal mind is taken as self, one points to the environmental reward as well as the physical and mental of sentient beings and Buddhas as the other; this precisely establishes external objects. From 'namely empty, provisional, and middle' onward are the wondrous contemplation and the characteristics of the contemplation's completion. Relying upon whichever one among the four objects such as the environment, one contemplates it with the perfectly integrated threefold contemplation. Since this contemplation is wondrous, it causes the defiled substance of the skandhas and āyatanas to be utterly eradicated and purified. That is, the former environmental and primary rewards and so on become entirely the wondrous substance and the single real perfect principle; hence it says 'substance is eliminated' and 'single real' and so forth. Since the skandha-objects that are contemplated are eliminated, the active wondrous contemplation is also tranquil; then, the illness having gone, the medicine is discarded, and both active and passive are eliminated; hence it says 'there is no emptiness, provisionality, or middle.' At the place where both are eliminated, the wondrously integrated three thousand realms manifest simultaneously, opening up clearly and alike entirely true and pure. Because every single dharma is real, they are true; because none are defiled or obstructed, they are pure; hence it says 'distinctly' and so forth. In this way, all sentient beings are the substance of Vairocana, and all lands are permanently the Light of Tranquillity; what fixed dharma could be named the three, five, seven, or nine [realms] or defiled and pure? Hence it says, 'no longer...' up to 'grades of difference'. Moreover, those various three thousand [realms] are perfectly integrated and interpenetrating, like Indra's net, remaining distinctly luminous after all; this is the characteristic of the external contemplation's accomplishment. From the stage of contemplation practice on up to wondrous enlightenment, every single stage without exception unfolds and manifests like this. Were it not so, how could it be said that the initial resolve and ultimate [enlightenment] are two without distinction?