十不二門指要鈔 2.19

2.19

初、約法明離合相異者。復置逆修，但論順修法相離合。蓋此修性在諸經論不易條流，若得此離合意，則不迷修性多少。如《金光明玄義》十種三法，乃是采取經論修性法相，故具離合兩說。如三德三寶，雖是修德之極，義必該性；三身三智，文雖約悟，理必通迷；三識三道，既指事即理，必全性起修。此六豈非修性各三。三因既以一性對智行二修，三菩提、三大乘、三涅槃，並以一性對證理起用二修，此四豈非修二性一。若各三者唯屬於圓，以各相主對全性起修，故修二性一則兼於別。直以修二顯於性一，則教道所詮，若知合九為三，復是圓義。此文多用各三，如云性指三障，是故具三，修從性成，成三法爾。又云，一念心因既具三軌，此因成果名三涅槃。若後結文三法相符，雖似修二性一，乃合九為三也。修二各三等者，就合各開。如三般若等，是了因之三；如三菩提等，是緣因之三；共發三道等，正因之三。既發性三俱云修九者，雖兼性三，咸為所發，故皆屬修。又凡論修者必須兼性。九秖是三者，如三般若秖是了因，如三解脫秖是緣因，如三道等秖是正因。為對等者，釋前合意。性既唯立正因，為對性以成三，故修但緣了也。諸合三義，例皆如是。

First, explaining the differences between separation and combination in terms of dharmas. Setting aside adverse cultivation again, we discuss only the separation and combination of the aspects of the dharmas of aligned cultivation. These matters of cultivation and nature are not easily classified across the various sūtras and treatises; if one grasps this meaning of separation and combination, one will not be confused about the quantity of cultivation and nature. For example, the ten kinds of three dharmas in the Jinguangming xuanyi draw upon the dharma-characteristics of cultivation and nature from the sūtras and treatises, thus providing both accounts of separation and combination. For instance, the three virtues and the three jewels, although the culmination of the virtues of cultivation, must in meaning encompass nature. Although the texts discuss the three bodies and three wisdoms in terms of awakening, their principle must extend to delusion. Since the three consciousnesses and three paths indicate phenomena as identical to principle, cultivation must arise entirely from nature. Are not these six each three in terms of cultivation and nature? The three causes pair the single nature with the two cultivations of wisdom and practice; the three bodhis, three Mahāyānas, and three nirvāṇas all pair the single nature with the two cultivations of realizing principle and giving rise to function. Are not these four two in cultivation and one in nature? If each has three, it belongs exclusively to the perfect teaching, because each corresponds as master and counterpart, with cultivation arising entirely from nature; therefore, two in cultivation and one in nature also encompasses the distinct teaching. Directly using the two of cultivation to reveal the one of nature is what the teaching track expounds; if one understands combining nine into three, it is again the perfect meaning. This text mostly uses each having three, as when it says, 'Nature points to the three obstacles, therefore it possesses three; cultivation is accomplished from nature, and its accomplishment is naturally three.' It also says: 'Since the causal mind of a single thought-moment possesses the three tracks, this cause achieving fruit is called the three nirvāṇas.' If the concluding text below says that the three dharmas tally with one another, though appearing to be two in cultivation and one in nature, it is actually combining nine into three. Speaking of 'the two of cultivation each having three' and so forth unfolds each based on combination. For example, the three prajñās and so forth are the three of the revealing cause; the three bodhis and so forth are the three of the conditioning cause; together they bring about the three paths and so forth, which are the three of the direct cause. Since they bring about the three of nature, and all are called the nine of cultivation: although including the three of nature, all are what is brought about, so they all belong to cultivation. Furthermore, whenever one discusses cultivation, one must include nature. The nine are merely three: just as the three prajñās are merely the revealing cause, the three liberations are merely the conditioning cause, and the three paths and so forth are merely the direct cause. 'In order to correspond' and so forth explains the previous intention of combination: since nature establishes only the direct cause, in order to correspond to nature to form three, cultivation has only the conditioning and revealing causes. All the meanings of combining into three are like this by analogy.