十不二門指要鈔 2.68

2.68

二、故須下，明能顯妙觀。然今十門皆為觀心而設，故色心門攝別入總，專立識心為所觀故。內外門正示觀法，雖泛論二境正在內心。第三門全性起修辨觀令妙，第四門即因成果顯證非新，故此二門皆論一念。已上四門攝自行法門，同在剎那而為觀體。從此門去純談化他，而化他法門雖即無量，豈出三千？亦攝歸剎那同為觀體，此當其首，故廣示觀門，後既倣此但略點示，不得此意徒釋十門空談一念，故今文先明淨用同在染心，理具情迷顯發由觀。遮照者，空中名遮，一相不立，假觀名照，三千宛然。復令三觀俱亡、三諦齊照，乃亡前遮照。照前遮故，故各名雙亡，照同時故云終日，此則同前即空假中無空假中也。他見法爾空中，欲例即空即中，而不看上句照故三千常具，彼門但舉依正之境，況不云三千及以百界，尚未結成妙境，何關假觀邪？若此中縱無上句照故三千常具，但云空中，於理亦成。何者？上已具示三千淨用在剎那，故彼秖云依正色心，據何文義云是妙假？思之思之！不動此念者，明觀成相不移，即今剎那之念，而能盡未來際作三千化事，此之剎那即法界故，有何窮盡？第五記云，剎那剎那皆盡過未，施設三千皆妙假力，亡淨穢相須藉空中，故云以空以中。染中淨穢更顯明者，復是空中之力，故云轉染為淨。染淨各具三千，空中了之，三千既亡空中亦泯，方名染淨不二，此則同前因果既泯理性自亡。

Second, from "Therefore one must..." downward, it clarifies the subtle contemplation that is the active revealer. Now, these ten gates are all established for the sake of contemplating the mind; therefore, the Gate of Form and Mind subsumes the distinct into the general, exclusively establishing the cognitive mind as the object of contemplation. The Gate of Internal and External directly demonstrates the method of contemplation: although it discusses the two objects in general terms, [the focus] resides precisely in the internal mind. The third gate wholly activates cultivation based on the nature, differentiating contemplation to make it subtle. The fourth gate immediately accomplishes the fruit from the cause, showing that the realization is not new. Therefore, these two gates both treat the single thought-moment. The above four gates subsume the dharmas of self-cultivation, coinciding in an instant as the essence of contemplation. From this gate onward, it purely discusses transforming others; and although the dharmas of transforming others are immeasurable, how could they exceed the three thousand realms? They are also subsumed and returned to an instant, coinciding as the essence of contemplation. Since this stands at the head [of these gates], it broadly demonstrates the gate of contemplation; since subsequent gates follow this model, it will only point them out briefly. Failing to grasp this intention, one vainly interprets the ten gates and talks emptily of the single thought-moment. Therefore, the present text first clarifies that pure function coincides in the defiled mind; inherent in principle yet confused in emotion, its manifestation relies on contemplation. Regarding concealment and illumination: within emptiness it is called concealment, where not a single mark is established; provisional contemplation is called illumination, where the three thousand realms are vividly apparent. Furthermore, making the three contemplations all vanish and the three truths simultaneously illuminated then vanishes the previous concealment and illumination. Illuminating the previous concealment, each is therefore called "double vanishing"; because illumination is simultaneous, it says "throughout the entire day." This then accords with the previous "being identical to emptiness, provisionality, and the middle, there is no emptiness, provisionality, or the middle." Others, seeing [the phrase] "inherently in emptiness and the middle," wish to make it analogous to "identical to emptiness and identical to the middle," without considering the preceding phrase: "because of illumination, the three thousand are ever present." That gate only adduces the objects of environment and person; moreover, it does not mention the three thousand or the hundred realms. Having not yet synthesized them into a subtle object, what does it have to do with provisional contemplation? Even if here there were no preceding phrase "because of illumination, the three thousand are ever present," and it merely said "in emptiness and the middle," in principle it would also be established. Why so? Above, it has already fully demonstrated that the pure function of the three thousand resides in an instant; whereas [their interpretation] merely speaks of environment, person, form, and mind—based on what text or doctrine could one say this is the subtle provisional? Ponder this! Ponder this! "Not stirring from this thought-moment" clarifies that when contemplation is accomplished, the marks do not shift: right in the thought-moment of the present instant, one can perform the teaching affairs of the three thousand realms exhausting the limits of the future. Because this instant is identical to the Dharma realm, how could there be any exhaustion? The fifth volume of the Subcommentary says that every single instant exhausts past and future, and that establishing the three thousand realms is entirely the power of the subtle provisional; vanishing the marks of purity and defilement must rely on emptiness and the middle, and hence it says "by means of emptiness and the middle." That the purity and defilement within defilement become ever more evident is again the power of emptiness and the middle, and hence it says "turning defilement into purity." Defilement and purity each inherently possess the three thousand; emptiness and the middle comprehend them. Once the three thousand have vanished, emptiness and the middle are also obliterated; only then is it named the nonduality of defilement and purity. This then accords with the previous "cause and effect having vanished, the principle-nature naturally perishes."