十不二門指要鈔 2.15

2.15

二、明因順故二心俱泯。初文者，上之全性起修，一往且論順修，修名既通，有順有逆，今欲雙亡先須對辨。了性為行者，即藉智起修也。背性成迷者，始從無間至別教道，皆背性故。逆稱修者，即修惡之類也。心雖不二等者，隨緣迷了之處，心性不變，故云不二。逆順二性是全體隨緣，故即理之事常分，故曰事殊。是則以前稱圓理修，對今背性，故成二也。二因順故二心俱泯者，可不可也。由，因也。不可因逆順二事同一心性，便令迷逆之事作了順邪！此乃責其不分迷悟也。故正立理云，故須一期迷了照性成修。言一期者，即與一往之語同類，乃非終畢之義也。蓋言雖據寂理二修終泯，且須一期改迷為了，了心若發必照性成修，若見性修心自然二心俱泯，此義顯然如指諸掌，人何惑焉？豈非逆修如病、順修如藥，雖知藥病終須兩亡，一往且須服藥治病，藥力若効其身必康，身若安康藥病俱泯。法諭如此，智者思之。

Second, explaining that due to the aligned, both minds are eliminated. Regarding the first passage: the aforementioned 'cultivation arising entirely from nature' discussed only aligned cultivation for the time being. Since the term 'cultivation' is general, having both aligned and adverse, now in wishing to extinguish both, one must first distinguish them. 'Understanding nature constitutes practice' means relying on wisdom to give rise to cultivation. 'Turning one's back on nature constitutes delusion': from Avīci up through the path of the distinct teaching, all turn their backs on nature. Calling the adverse 'cultivation' belongs to the category of cultivated evil. 'Although the mind is nondual' and so forth: in the states of delusion and understanding that accord with conditions, the nature of mind does not change; hence it says 'nondual.' The two natures of adverse and aligned are the entire essence according with conditions, so phenomena as identical to principle are constantly distinct; hence it says 'phenomena differ.' Thus, contrasting the previously mentioned cultivation in accord with the perfect principle against the present turning away from nature makes them two. Second, 'due to the aligned, both minds are eliminated': [in the text,] ke (可) means buke (不可, cannot); you (由) means yin (因, because). One cannot, because the two phenomena of adverse and aligned share the same nature of mind, make the phenomenon of deluded adversity into aligned understanding! This is to rebuke them for failing to distinguish between delusion and awakening. Therefore, directly establishing the principle, it says: 'Therefore, one must for a period [turn] delusion into understanding, illuminating nature to accomplish cultivation.' Speaking of 'for a period' (yiqi) is of the same kind as 'for the time being' (yiwang); it does not have the sense of being final. This means: although based on the quiescent principle both cultivations are ultimately eliminated, for a period one must change delusion into understanding; once the understanding mind arises, it will necessarily illuminate nature to accomplish cultivation; if one sees nature, the cultivating mind and both minds will naturally be eliminated. This meaning is as clear as pointing to one's palm; why should people be confused by it? Is it not like adverse cultivation being the disease and aligned cultivation being the medicine? Although knowing that both medicine and disease must ultimately be forgotten, for the time being one must take medicine to cure the disease. If the medicine's power is effective, the body will surely be healthy; if the body is peaceful and healthy, both medicine and disease are eliminated. The Dharma analogy is like this; let the wise consider it.