四明十義書 1.106

1.106

又《輔行》云：若色心相對則有色有心，論其體性則離色無心、離心無色。若色心相即，二則俱二、一則俱一。故圓說者亦應得云唯色唯聲唯香唯味唯觸等，何但獨得云唯識耶？若合論者，無不皆悉具足法界。復次若從末說，一切眾生二種不同，上界多著識、下界多著色。若約識，唯識攬外向內，令觀內識皆是一識。識既空已，十界皆空；識若假者，十界皆假；識若中者，十界皆中。專於內心觀一切法，觀外十界即見內心，是故當知若色若識皆是唯色，若識若色皆是唯識。雖說色心，但有二名；論其法體，只是法性（文見《輔行》）。

Furthermore, the Fuxing says: 'If form and mind are contrasted, there are form and mind; discussing their essential nature, apart from form there is no mind, and apart from mind there is no form. If form and mind are identical, when they are two, both are two; when they are one, both are one. Therefore, in the perfect explanation, one should also be able to say form-only, sound-only, scent-only, taste-only, touch-only, etc.; why should one only be able to say consciousness-only? If discussed together, without exception all fully possess the Dharma realm. Furthermore, if explained from the branch aspects, all sentient beings have two different types: the higher realms are mostly attached to consciousness, and the lower realms are mostly attached to form. If in terms of consciousness, consciousness-only gathers the external toward the internal, causing one to contemplate internal consciousness as all being a single consciousness. Since consciousness is empty, the ten realms are all empty; if consciousness is conventional, the ten realms are all conventional; if consciousness is the middle, the ten realms are all the middle. Focusing exclusively on the internal mind, one contemplates all dharmas; contemplating the external ten realms, one sees the internal mind. Therefore one should know that both form and consciousness are form-only, and both consciousness and form are consciousness-only. Although form and mind are spoken of, there are only two names; discussing their dharma-substance, it is simply dharmatā' (the text is seen in the Fuxing).