十不二門指要鈔 1.48

1.48

Second, the passage beginning 'Among these' matches them to the subtleties. The realms of the seven categories do not go beyond form and mind; if these two are nondual, all realms are wondrous, hence it is said that the first is named after the realm. The two dharmas of wisdom and practice properly discuss the characteristics of cultivation; if the two realms are not fused, and cultivation and nature are disparate, it would not be wondrous, hence the second and third are named after wisdom and practice. Stages mostly pertain to characteristics, and the three dharmas pertain only to the fruit; if one understands that beginning and end are one in principle, both of these are wondrous, hence the fourth is named after stages and dharmas. Supernatural powers and response are two matters of benefiting others after the fruit; since they are pure functions, the dependent and proper [retributions] must fuse, and even the capacities of others are identical to one's own essence; this wondrous matter resides in the present defiled mind, and only when one can contemplate in this way will the wondrous function manifest, hence the fifth, sixth, and seventh are named after stimulus and response, and supernatural powers. The three karmas are the person who can preach, and the expedient and real are the dharmas preached; if these two are fused, the preaching of Dharma will only then be wondrous, hence the eighth and ninth are named after preaching the Dharma. Retainers are the three types of grass and two kinds of trees, and benefit is nourished by the rain of Dharma; if one knows they fundamentally share one earth and one rain, the benefits of the expedient and real are equal, hence the tenth is named after retainers and benefit. The intention of establishing these ten gates is to accomplish the understanding and practice of the ten subtleties.