十不二門指要鈔 2.68

2.68

Second, from "Therefore one must..." downward, it clarifies the subtle contemplation that is the active revealer. Now, these ten gates are all established for the sake of contemplating the mind; therefore, the Gate of Form and Mind subsumes the distinct into the general, exclusively establishing the cognitive mind as the object of contemplation. The Gate of Internal and External directly demonstrates the method of contemplation: although it discusses the two objects in general terms, [the focus] resides precisely in the internal mind. The third gate wholly activates cultivation based on the nature, differentiating contemplation to make it subtle. The fourth gate immediately accomplishes the fruit from the cause, showing that the realization is not new. Therefore, these two gates both treat the single thought-moment. The above four gates subsume the dharmas of self-cultivation, coinciding in an instant as the essence of contemplation. From this gate onward, it purely discusses transforming others; and although the dharmas of transforming others are immeasurable, how could they exceed the three thousand realms? They are also subsumed and returned to an instant, coinciding as the essence of contemplation. Since this stands at the head [of these gates], it broadly demonstrates the gate of contemplation; since subsequent gates follow this model, it will only point them out briefly. Failing to grasp this intention, one vainly interprets the ten gates and talks emptily of the single thought-moment. Therefore, the present text first clarifies that pure function coincides in the defiled mind; inherent in principle yet confused in emotion, its manifestation relies on contemplation. Regarding concealment and illumination: within emptiness it is called concealment, where not a single mark is established; provisional contemplation is called illumination, where the three thousand realms are vividly apparent. Furthermore, making the three contemplations all vanish and the three truths simultaneously illuminated then vanishes the previous concealment and illumination. Illuminating the previous concealment, each is therefore called "double vanishing"; because illumination is simultaneous, it says "throughout the entire day." This then accords with the previous "being identical to emptiness, provisionality, and the middle, there is no emptiness, provisionality, or the middle." Others, seeing [the phrase] "inherently in emptiness and the middle," wish to make it analogous to "identical to emptiness and identical to the middle," without considering the preceding phrase: "because of illumination, the three thousand are ever present." That gate only adduces the objects of environment and person; moreover, it does not mention the three thousand or the hundred realms. Having not yet synthesized them into a subtle object, what does it have to do with provisional contemplation? Even if here there were no preceding phrase "because of illumination, the three thousand are ever present," and it merely said "in emptiness and the middle," in principle it would also be established. Why so? Above, it has already fully demonstrated that the pure function of the three thousand resides in an instant; whereas [their interpretation] merely speaks of environment, person, form, and mind—based on what text or doctrine could one say this is the subtle provisional? Ponder this! Ponder this! "Not stirring from this thought-moment" clarifies that when contemplation is accomplished, the marks do not shift: right in the thought-moment of the present instant, one can perform the teaching affairs of the three thousand realms exhausting the limits of the future. Because this instant is identical to the Dharma realm, how could there be any exhaustion? The fifth volume of the Subcommentary says that every single instant exhausts past and future, and that establishing the three thousand realms is entirely the power of the subtle provisional; vanishing the marks of purity and defilement must rely on emptiness and the middle, and hence it says "by means of emptiness and the middle." That the purity and defilement within defilement become ever more evident is again the power of emptiness and the middle, and hence it says "turning defilement into purity." Defilement and purity each inherently possess the three thousand; emptiness and the middle comprehend them. Once the three thousand have vanished, emptiness and the middle are also obliterated; only then is it named the nonduality of defilement and purity. This then accords with the previous "cause and effect having vanished, the principle-nature naturally perishes."