十不二門指要鈔 2.88

2.88

初、標。染淨依正及以此門，都為感應神通而立，且即染之淨依正必融，即是神通及以能應，既由已辦，須名為自，唯未論感，感即他機，雖分自他同在一念，故上文云，他生他佛尚與心同，況己心生佛寧乖一念？佛法眾生法皆名為他，而各具生佛，若己生佛顯，則與他佛生佛同俱為能化，唯他眾生生佛而為所化，既同一念自他豈殊？故名不二。依此觀察能成二妙，復名為門。

First, the heading. Defilement and purity, environment and person, as well as this gate, are all established for the sake of sympathetic resonance and supernormal powers. Moreover, the purity identical to defilement must integrate environment and person, which is precisely the supernormal powers and the capacity to respond. Since it derives from what has already been accomplished [by oneself], it must be named "self." Only sympathetic resonance has not yet been discussed: sympathetic resonance is the capacity of the other. Although self and other are distinguished, they coincide in a single thought-moment; hence the text above says, "The other beings and other Buddhas are still identical with the mind; how could the beings and Buddhas of one's own mind depart from a single thought-moment?" The dharmas of Buddhas and the dharmas of sentient beings are both named "other," yet each inherently possesses beings and Buddhas. If one's own beings and Buddhas are manifested, then together with the beings and Buddhas of other Buddhas they are the active transformers, while only the beings and Buddhas of other sentient beings are what is transformed. Since they coincide in a single thought-moment, how could self and other differ? Therefore it is named nondual. Contemplating based on this can accomplish the two subtleties, and hence it is also named a gate.