十不二門指要鈔 2.139

2.139

二、如境下，約十妙釋理一。性德三千，即空假中，名為境三；境能發智，照此三千即空假中，故名智三；智能導行，契此三千即空假中，名為行三。此是修中論九，九秖是三，一一具三開合無礙，功成歷位雖有淺深，三九圓融未始差別，三九究盡，等彼三千即空假中，名為三法。由空假中方能起用，他機因果亦復如然，故十章始終皆得稱妙。

Second, from "like the realm" onward, explaining the oneness of principle in terms of the ten subtleties. The three thousand realms of natural virtue, being emptiness, provisionality, and the middle, are called the three of the realm; the realm can give rise to wisdom, illuminating these three thousand realms as emptiness, provisionality, and the middle, and hence is called the three of wisdom; wisdom can guide practice, tallying with these three thousand realms as emptiness, provisionality, and the middle, and hence is called the three of practice. This is discussing nine within cultivation: the nine are just the three, each and every one possessing the three, opening and combining without obstruction. Although there is depth and shallowness in traversing stages as one accomplishes the work, the three and nine are perfectly fused and have never had differentiation. When the three and nine are exhausted, equaling those three thousand realms as emptiness, provisionality, and the middle, they are called the three dharmas. Because of emptiness, provisionality, and the middle, one can then give rise to function, and the causes and effects of other capacities are also like this. Therefore, from beginning to end, all ten chapters can be called wondrous.