十不二門指要鈔 2.7

2.7

初、直明性德。言德者即本具三千，皆常樂我淨故。界如一念，即前內境具德剎那心也。界如既即空假中，任運成於三德三軌等，即空是般若清淨義故，即假是解脫自在義故，即中是法身究竟義故，諸三例之。然諸法皆可論於修性，亦為成觀唯指一念。應知前二門直明依境立觀，此門及因果不二乃委示前二，令成圓行始終也。何者？性德豈出色心不二，修德莫非一心三觀。今示修性互成成妙智行，以此智行從因至果，則位位無作，方名如夢勤加等，即自行始終皆妙也。

First, directly explaining the virtues of nature. Speaking of "virtues" refers to the originally inherent three thousand realms, because all are permanence, bliss, self, and purity. Realms and suchness in a single thought-moment refers to the aforementioned internal object, the momentary mind endowed with virtue. Since the realms and suchness are identical to emptiness, provisionality, and the middle, they spontaneously constitute the three virtues, the three tracks, and so forth. Identical to emptiness is the meaning of prajñā's purity; identical to provisionality is the meaning of liberation's sovereignty; identical to the middle is the meaning of the Dharma body's culmination. The other groups of three follow this by analogy. However, although all dharmas can be discussed in terms of cultivation and nature, in order to accomplish contemplation one points exclusively to the single thought-moment. One should know that the preceding two gates directly explain establishing contemplation based on the object, while this gate and the nonduality of cause and effect thoroughly show the preceding two so as to bring the perfect practice to completion from beginning to end. Why is this? Do the virtues of nature depart from the nonduality of form and mind? Are the virtues of cultivation anything other than the threefold contemplation in a single mind? Now, showing that cultivation and nature mutually accomplish each other constitutes subtle wisdom and practice. With this wisdom and practice proceeding from cause to fruit, every stage is non-active; only then is it called "diligently applying oneself as if in a dream" and so forth—that is, one's own practice from beginning to end is entirely subtle.