十不二門指要鈔 1.18

1.18

二、觀心下，敘觀略。樞即門之要也，機謂機關，有可發之義。蓋一切教行皆以觀心為要，皆自觀心而發，觀心空故一切法空，即所修諸行、所起諸教皆歸空也，假中亦然，豈不以觀心為樞機邪！然今玄文未暇廣明，寄諸文末略點示爾。又雖據義一一合有，為避繁文故有存沒。如十二因緣，境後則有、四諦則略，蓋有止觀。對此明乎教觀旁正，如常所說，託事則借彼事義立境立觀，如王舍、耆山等，附法則攝諸法相入心成觀，如四諦、五行等，既非專行，故十乘不委。此即《義例》約行等三種觀相也。

Second, from "contemplating the mind" onward: recounting the brevity of contemplation. "Pivot" (shu) means the essential of a gate; "mechanism" (ji) means an apparatus, having the sense of being able to trigger [action]. All teachings and practices take contemplating the mind as their essential and are all triggered from contemplating the mind. Because contemplating the mind is empty, all dharmas are empty; that is, all practices cultivated and all teachings aroused return to emptiness. The provisional and the middle are also like this; how could contemplating the mind not be the pivot and mechanism! However, the present Xuanwen had no leisure to clarify it broadly, so it merely pointed it out briefly at the end of the various passages. Furthermore, although according to principle each should have it, to avoid excessive text some are preserved and some omitted. For instance, it is present after the object of the twelve links of dependent origination, but omitted for the four truths, because the Zhiguan exists. In contrast to this, the secondary and primary nature of teaching and contemplation are clarified, as is commonly said. Relying on phenomena means borrowing those phenomenal meanings to establish the object and contemplation, such as Rājagṛha, Gṛdhrakūṭa, etc. Attaching to dharmas means subsuming various doctrinal characteristics into the mind to form contemplation, such as the four truths, five practices, etc. Since these are not dedicated practices, the ten vehicles are not detailed. These are the three aspects of contemplation, such as "according to practice," mentioned in the Yili.