十不二門指要鈔 1.92

1.92

初、標。正約三法立內外境也。眾生諸佛及以依報名為外境，自己心法名為內境，故《觀音玄義》立所觀境有二，所謂自他。他者謂眾生佛，自者即心而具，乃引《華嚴》心如工畫師等為證。有人立佛界為內、九界為外，乃引此經，或說己事、或說他事證之，而不知彼明果後垂迹，乃以佛界為己、九界為他。今論初心觀所依境，既未成佛，安用佛為己邪？據觀音玄方為允愜。

First, the heading. This precisely establishes the internal and external objects in terms of the three dharmas. Sentient beings, all Buddhas, and the environment are called external objects; one's own mental dharmas are called internal objects. Therefore the Guanyin xuanyi establishes two objects of contemplation, namely, self and other. 'Other' refers to sentient beings and Buddhas; 'self' is inherence identical to the mind, citing as proof the Avataṃsaka's 'Mind is like a skilled painter,' and so forth. Some people establish the Buddha realm as internal and the nine realms as external, citing this sūtra, 'either speaking of one's own affairs or speaking of others' affairs,' as proof; yet they do not know that it clarifies manifesting traces after the fruit [of Buddhahood], taking the Buddha realm as self and the nine realms as other. Now we discuss the object relied upon for contemplation by the beginner; since one has not yet attained Buddhahood, how could one use the Buddha as self? Relying on the Guanyin xuan is truly appropriate.