十不二門指要鈔 2.67

2.67

答：「前論淨穢法門，皆理本具，通於迷悟無有增減，即性善性惡也。今之染淨約情理說，情著則淨穢俱染，理性則淨穢俱淨，故剎那染情體具十界，互融自在故名悉淨。疑者云：剎那既具三千，我何不見？答：未顯者，驗體仍迷非理不具，此名字中疑也。觀行既亦未顯，遂以相似驗之，父母生身發於相似，五眼五耳乃至五意皆能遍照，自身既現十界，以驗他身亦然，故相似位人，比知百界同在一心；若至分真，普現色身能現十界，一一復起十界三業，故云亦然；果地究盡諸法實相，等彼性中所具百界，故知性具百界互融廣遍，染心自局濁體本清。」

Answer: "The earlier discussion of the dharma-gates of purity and impurity concerned what is fundamentally inherent in principle, pervading delusion and awakening without increase or decrease; this is inherent good and inherent evil. The defilement and purity now spoken of are explained in terms of sentiment and principle. When feelings are attached, both purity and impurity are defiled; in terms of principle and nature, both purity and impurity are pure. Therefore, the defiled sentiment of a single thought-moment inherently possesses the ten realms in its substance; they are mutually interfused and unhindered, hence called 'all pure.' A doubter may ask: 'Since a single thought-moment inherently possesses the three thousand realms, why do I not see them?' Answer: That they are not yet manifested proves that the substance is still deluded, not that they are not inherent in principle; this is doubt within [the stage of] verbal identity. Since they are not yet manifested in contemplative practice either, one thereupon verifies them through semblance [identity]: when semblance is awakened in the physical body born of father and mother, the five eyes, five ears, up to the five minds are all able to illuminate everywhere; since one's own body manifests the ten realms, one verifies that other bodies are also like this. Therefore, a person at the stage of semblance identity knows by inference that the hundred realms reside together in a single mind. When arriving at partial realization of the true, the physical body universally manifested can display the ten realms, and each [realm] again gives rise to the three karmic actions of the ten realms, so [the text] says 'it is also like this.' At the stage of fruition, having plumbed to the end the true mark of all phenomena, it is equal to the hundred realms inherently possessed in that nature. Therefore we know that the hundred realms inherently possessed in the nature are mutually interfused, vast, and all-pervading; the defiled mind merely limits itself, while the turbid substance is fundamentally pure."