法華玄義釋籤 14.37

14.37

二內外不二門者，凡所觀境不出內外，外謂託彼依正色心即空假中，即空假中妙故，心色體絕唯一實性無空假中，色心宛然豁同真淨，無復眾生七方便異，不見國土淨穢差品，而帝網依正終自炳然。所言內者，先了外色心一念無念，唯內體三千即空假中，是則外法全為心性，心性無外攝無不周，十方諸佛、法界有情性體無殊一切咸遍，誰云內外色心己他，此即用向色心不二門成。

Second, as for the gate of the non-duality of internal and external: in general, the objective realms observed do not go beyond the internal and external. The external refers to relying on those dependent and primary [retributions], form and mind, as immediately empty, provisional, and middle. Because their being immediately empty, provisional, and middle is subtle, the substance of mind and form is transcended, being solely the one real nature, without empty, provisional, or middle; form and mind are vividly present, broadly identical with true purity, no longer having the distinctions of the seven expedient means of sentient beings, nor seeing the graduated differences of pure and defiled lands; and yet the Indra's-net dependent and primary [retributions] remain luminous in themselves. As for what is called the internal: first understand that external form and mind are in a single thought-moment non-thought; solely within, the substance of the three thousand is immediately empty, provisional, and middle. This being so, external dharmas are entirely the nature of the mind; the nature of the mind has no exterior, subsuming all without fail. The buddhas of the ten directions and the sentient beings of the dharma realm are non-distinct in essential substance, ubiquitously pervading all. Who can speak of internal and external, form and mind, self and other? This is accomplished by employing the preceding gate of the non-duality of form and mind.