十不二門指要鈔 1.25

1.25

First, the analogy with the origin subtleties. That ten subtleties are discussed separately in both the origin and the trace and yet differ is only because they mutually separate and combine. That the trace cause fully clarifies four [aspects]—object, wisdom, practice, and stages—is because it separates the cause; that the trace effect clarifies only the single subtlety of the three dharmas is because it combines the effect. That in the origin [the text] does not mention the object and so forth, but clarifies only the single origin subtle cause, is because it combines the cause; that outside of the origin effect it further establishes the origin realm, origin nirvāṇa, and origin lifespan is because it separates the effect. Thus one should know that only stating the subtle cause necessarily encompasses the object and so forth, and only stating the three dharmas necessarily encompasses the realm and so forth. If one knows that cause and effect are not distinct, how could self and other differ? Because when the origin [Buddha] first sat at the place of awakening he also universally responded to beings, how could he not display supernormal powers and preach the Dharma? How could there be no retinue obtaining benefit? One should know that although remote and recent differ, both take the three thousand realms being simultaneously empty, provisional, and middle as their general framework; hence it says 'inconceivably one.'