四明十義書 1.150

1.150

如彼文云：心色一體無前無後，皆是法界。修觀次第，必先內心（即先觀識陰也），內心若淨（謂若了一念具三千法，故云若淨。此則《止觀》理境。亦即色心不二門中，總在一念己心生佛等也），以此淨心歷一切法（謂若了一念三千已，故云若淨。然後遍歷彼彼諸法不出我之三千，故云歷一切法。即《止觀》結成三諦，意亦即內外不二門，外謂託彼依正色心即空假中等。此皆正是修觀，非觀成遍歷也），任運泯合（謂三千無外，攝外事境罄無不盡，即《止觀》結成三諦文。一一文中結成不思議境，意亦同內外不二門，先了外色心一念無念，唯內體三千空中而已。皆泯合意也。能如是念念觀者，若了了分明即觀行成，相似解發即相似成，若三諦分顯即分真成。豈是觀成方遍歷耶？豈入分真方遍歷耶）。又亦先了萬法唯心（了即解也，謂三千不出一念等），方可觀心（依解而觀三千法不出一心）。能了諸法，則見諸法唯心唯色，當知一切由心分別。諸法何曾自謂同異（當知下正示觀心之意。諸法既由心分別，是故但觀心耳。雖云唯色，色即是心）。故《占察》云：觀有二種，一者唯識、二者實相（引經為證）。實相觀理（觀三千性即空假中，即前內心淨是也），唯識歷事（即以淨心遍歷諸法也），事理不二（即事而理，攝外歸內，三千三諦攝無不周，故云不二。不二門云：唯內體三千即空假中。當知二觀豈得相離？若謂待內觀理顯方遍歷外事者，即應初心唯修實相觀，觀成之後乃至分真方修唯識觀耶？違妨至甚，未能委陳。又復應知，實相、唯識一往雖分利鈍，究竟而論二觀相在也），觀道稍開（謂若能二觀相付、事理不二，即觀道稍開，可入觀行等位），能了此者，可與論道（當知謬解偏執之徒安可與之論道。荊溪明誡，可不是乎）。

As that text states: 'Mind and matter are of one essence, with no before and after; both are the realm of reality. In the sequence of cultivating contemplation, one must first [contemplate] the internal mind (which means first contemplating the aggregate of consciousness). If the internal mind is purified (which means that if one comprehends that a single thought-moment inherently possesses the three thousand dharmas, it is therefore called "purified"; this is the objective realm of principle in Zhiguan, and it is also what the Gate of Non-duality of Matter and Mind refers to when it states that all [living beings and Buddhas] are entirely within a single thought-moment of one's own mind, etc.), [then] with this purified mind one ranges across all dharmas (which means that if one has already comprehended the three thousand in a single thought-moment, it is therefore called "purified"; afterwards, comprehensively ranging across those various dharmas, they do not go beyond one's own three thousand; therefore it says "ranges across all dharmas"; this is the Zhiguan passage concluding with the three truths, whose intent is also that of the Gate of Non-duality of Internal and External, where "external" means entrusting to those environments and bodies, matter and mind, as being identical to emptiness, conventional existence, and the middle, etc.; all of this is precisely the cultivation of contemplation, not ranging across after contemplation has succeeded), and they spontaneously fuse in unison (which means that the three thousand dharmas have nothing external to them, completely assimilating external phenomena and objects without remainder; this is the Zhiguan passage concluding with the three truths, where in each and every passage it concludes with the inconceivable realm, whose intent is also identical to the Gate of Non-duality of Internal and External, first comprehending that external matter and mind are one thought and non-thought, and are solely the three thousand of the internal essence in emptiness and the middle; all of these have the meaning of fusing in unison; for one who can contemplate from thought-moment to thought-moment in this way, if it is clearly evident, then the stage of contemplation-practice is accomplished; if resemblance understanding arises, then resemblance is accomplished; if the three truths are partially revealed, then partial realization of truth is accomplished; how could it be that only after contemplation has succeeded does one range across? How could it be that only upon entering the partial realization of truth does one range across?). Moreover, one must also first comprehend that the ten thousand dharmas are mind-only (comprehending means understanding; that is to say, the three thousand do not go beyond a single thought-moment, etc.), and only then can one contemplate the mind (based on understanding, contemplating that the three thousand dharmas do not go beyond the one mind). If one can comprehend all dharmas, one will then see that all dharmas are mind-only and matter-only; one should know that everything is discriminated by the mind. How could all dharmas have ever spoken of identity and difference themselves? (From "one should know" downwards precisely reveals the meaning of contemplating the mind; since all dharmas are discriminated by the mind, for this reason one merely contemplates the mind; although it says "matter-only", matter is precisely mind). Therefore, the Zhancha [jing] states: 'There are two kinds of contemplation: the first is consciousness-only, and the second is true reality' (citing the sutra as proof). Contemplation of true reality contemplates principle (contemplating that the nature of the three thousand is identical to emptiness, conventional existence, and the middle; this is what was earlier called "the internal mind is purified"); consciousness-only ranges across phenomena (which is comprehensively ranging across all dharmas with the purified mind); phenomena and principle are non-dual (phenomena are identical to principle; assimilating the external and returning it to the internal, the three thousand and three truths assimilate everything completely; hence it is called "non-dual"; the Non-duality Gate says: "Solely the three thousand of the internal essence are identical to emptiness, conventional existence, and the middle"; one should know: how could the two contemplations be separated from one another? If one claims that one must wait for the internal contemplation of principle to become manifest before comprehensively ranging across external phenomena, then in the initial mind one would solely cultivate the contemplation of true reality, and only after contemplation has succeeded, or even up to partial realization of truth, would one cultivate the consciousness-only contemplation? The contradictions and obstructions are extreme; I cannot set them forth in detail; furthermore, one should know that although true reality and consciousness-only are provisionally distinguished by sharp and dull faculties, in the final analysis the two contemplations mutually contain each other), and the path of contemplation opens slightly (meaning that if one can apply the two contemplations mutually and phenomena and principle are non-dual, then the path of contemplation opens slightly and one can enter stages such as contemplation-practice); for one who can comprehend this, one may discuss the path with him (one should know: how could one discuss the path with those who hold erroneous understandings and biased attachments? Is this not the clear admonition of Jingxi?).'