十不二門指要鈔 2.15

2.15

Second, explaining that due to the aligned, both minds are eliminated. Regarding the first passage: the aforementioned 'cultivation arising entirely from nature' discussed only aligned cultivation for the time being. Since the term 'cultivation' is general, having both aligned and adverse, now in wishing to extinguish both, one must first distinguish them. 'Understanding nature constitutes practice' means relying on wisdom to give rise to cultivation. 'Turning one's back on nature constitutes delusion': from Avīci up through the path of the distinct teaching, all turn their backs on nature. Calling the adverse 'cultivation' belongs to the category of cultivated evil. 'Although the mind is nondual' and so forth: in the states of delusion and understanding that accord with conditions, the nature of mind does not change; hence it says 'nondual.' The two natures of adverse and aligned are the entire essence according with conditions, so phenomena as identical to principle are constantly distinct; hence it says 'phenomena differ.' Thus, contrasting the previously mentioned cultivation in accord with the perfect principle against the present turning away from nature makes them two. Second, 'due to the aligned, both minds are eliminated': [in the text,] ke (可) means buke (不可, cannot); you (由) means yin (因, because). One cannot, because the two phenomena of adverse and aligned share the same nature of mind, make the phenomenon of deluded adversity into aligned understanding! This is to rebuke them for failing to distinguish between delusion and awakening. Therefore, directly establishing the principle, it says: 'Therefore, one must for a period [turn] delusion into understanding, illuminating nature to accomplish cultivation.' Speaking of 'for a period' (yiqi) is of the same kind as 'for the time being' (yiwang); it does not have the sense of being final. This means: although based on the quiescent principle both cultivations are ultimately eliminated, for a period one must change delusion into understanding; once the understanding mind arises, it will necessarily illuminate nature to accomplish cultivation; if one sees nature, the cultivating mind and both minds will naturally be eliminated. This meaning is as clear as pointing to one's palm; why should people be confused by it? Is it not like adverse cultivation being the disease and aligned cultivation being the medicine? Although knowing that both medicine and disease must ultimately be forgotten, for the time being one must take medicine to cure the disease. If the medicine's power is effective, the body will surely be healthy; if the body is peaceful and healthy, both medicine and disease are eliminated. The Dharma analogy is like this; let the wise consider it.