十不二門指要鈔 2.38

2.38

二、秖由下，依圓解明修證無得二：初、約法明惑智之體本虛。言亡智者，即上事理頓亡之智方能圓斷，故云秖由。圓人始終用絕待智頓亡諸法，理果尚亡，惑何次第？秖由此智功力微著故成疎親，由疎親故惑落前後名迷厚薄。智疎惑厚，智親惑薄，傳傳明之，此乃約智分惑也。既有厚薄之義，故彊分三惑，又義開六即，名其亡智淺深。若論亡智了於即理，無一德可修、無一惑可破，彊名厚薄淺深也。

Second, from "Simply due to..." downward, explaining non-attainment in cultivation and realization based on perfect understanding has two parts. First, explaining that the essence of delusion and wisdom is fundamentally empty based on the Dharma. As for 'perishing wisdom': it is precisely the wisdom that suddenly eradicates both phenomena and principle mentioned above that can effect the perfect severance; hence it says 'simply due to.' A person of the perfect [teaching] from beginning to end uses absolute wisdom to suddenly eradicate all dharmas; when even the principle and the effect perish, what sequence could there be for delusions? It is simply because the power of this wisdom is subtle or prominent that it becomes distant or close; because of being distant or close, delusions fall away earlier or later, which is termed delusion being thick or thin. When wisdom is distant, delusion is thick; when wisdom is close, delusion is thin. This is clarified sequentially; this is distinguishing delusion according to wisdom. Since there is the sense of thickness and thinness, one forcefully distinguishes the three delusions, and moreover conceptually opens the six identities, naming the shallowness or depth of that perishing wisdom. If one considers perishing wisdom's understanding of the principle of identity, there is not a single virtue that can be cultivated, nor a single delusion that can be broken; one merely forcefully designates them as thick and thin, shallow and deep.