十不二門指要鈔 1.108

1.108

二、所言下，明內境觀相者。先了等者，初心行人欲依內心修觀，先須妙解了達外法唯一念造，此能造念本無念性，能造既無所造安有？外法既虛，唯有內體三千實性，如是解已，方依內心修乎三觀，故內體二字亦事理雙舉。內即內心，隨緣義故，對外立也；體即是性，不變義故，非內外也。故《義例》云：「修觀次第必先內心。」乃至云「又亦亦先了諸法唯心方可觀心。」又彼文云：「唯於萬境觀一心故知」，若無此解，如何知心具足諸法？若不知具但直觀心，何殊藏、通？藏、通何曾不云觀心？縱知心體是中，若不云具，未異別教教道也。故《止觀》先開六科妙解然始正修，觀心之義如是。如何釋云，先修外觀至六根淨方修內觀邪？又此內觀含於唯識、實相兩觀之義，學者尋之。

Second, from 'What is called...' onward, explaining the characteristics of internal object-contemplation. 'First comprehending' and so forth: when a beginner practitioner wishes to cultivate contemplation relying on the internal mind, he must first, through wondrous understanding, comprehend that external dharmas are created solely by a single thought; this thought that is capable of creating is originally devoid of a nature of thought; since that which is capable of creating does not exist, how could what is created exist? Since external dharmas are empty, there is only the internal substance's real nature of the three thousand. Having understood in this way, only then does one cultivate the threefold contemplation relying on the internal mind; therefore, the two characters 'internal substance' also raise both phenomena and principle. 'Internal' is the internal mind, which by the meaning of according with conditions is established in contrast to the external; 'substance' is the nature, which by the meaning of unchangingness is neither internal nor external. Hence the Yili says: 'The sequence of cultivating contemplation must first begin with the internal mind.' And down to: 'Furthermore, one must also first comprehend that all dharmas are mind-only, and only then can one contemplate the mind.' That text also says: 'Solely in regard to myriad objects, one contemplates the single mind; therefore we know...' If one lacks this understanding, how could one know that the mind fully possesses all dharmas? If one does not know this possession and merely contemplates the mind directly, how does it differ from the Tripiṭaka and Shared [teachings]? When did the Tripiṭaka and Shared [teachings] ever fail to speak of contemplating the mind? Even if one knows the mind-substance is the middle, if one does not say it possesses [all dharmas], it has not yet diverged from the instructional track of the Distinct teaching. Therefore the Zhiguan first opens the wondrous understanding of the six categories and only then begins the actual cultivation; such is the meaning of contemplating the mind. How could one explain it as: first cultivate external contemplation up to the purity of the six sense faculties, and only then cultivate internal contemplation? Moreover, this internal contemplation contains the meanings of both mind-only and true mark contemplations; let scholars seek it out.