十不二門 1.5

1.5

2. As for the gate of the nonduality of internal and external: the objects contemplated do not go beyond internal and external. The external refers to relying on those external dependent and primary forms and minds, which are identical with the empty, the provisional, and the middle. Because their identity with the empty, the provisional, and the middle is subtle, the substance of form and mind is cut off. There is only the one real nature, without empty, provisional, or middle; form and mind are distinctly apparent, completely identical with true purity. There is no longer the differentiation of sentient beings through the seven expedient means, nor does one perceive differences in the purity and defilement of lands; yet the dependent and primary [retributions] of Indra's net remain perpetually distinct. What is called 'internal' means that one first comprehends that external form and mind are a single thought-moment devoid of thought, and that solely within the internal substance the three thousand [realms] are identical with the empty, the provisional, and the middle. Hence external dharmas are entirely the nature of mind. The nature of mind has no exterior; there is nothing it does not encompass. The Buddhas of the ten directions and the sentient beings of the Dharma realm do not differ in the substance of their nature, which pervades all. Who could speak of internal and external, form and mind, or self and other? This is accomplished through the preceding gate of the nonduality of form and mind.