四明十義書 1.156

1.156

況外觀文中已明說觀成義畢，故文云：色心體絕唯一實性，及豁同真淨，帝網炳然等。若未泯合，如何豁同真淨？如何得見帝網炳然？又將先了外色心等文為結前生後，更多妨礙也。何者？若先了等言是結前觀相，既云先了外色心一念無念，則前外境已泯合畢，那將內觀又對泯合耶？內體已下若屬生後，必須正明內觀，何故亦只作外觀泯合耶？是則結前外觀已是歷外泯合，生後內觀亦是歷外泯合，則顯荊溪立言全無所以。又外境既已豁同真淨帝網炳然，則徒設內觀一科，則成荊溪虛標浪釋惑亂行人也。內外門初明標二種境觀，上人剛然縮作一種旁示外觀也；色心門中未論觀法，上人堅謂正修內觀也。

Furthermore, the text of the external contemplation already clearly explains the completion of contemplation's meaning; hence the text states: 'Matter and mind are extinguished in essence, being solely one true nature', as well as 'openly identical to true purity', and 'blazing like Indra's net', and so forth. If they have not yet fused in unison, how could they be openly identical to true purity? How could Indra's net be seen blazing? Moreover, taking the text 'first comprehending external matter and mind', etc., as concluding what precedes and introducing what follows creates even more obstructions. Why? If the words 'first comprehending', etc., conclude the preceding contemplation characteristics, since it says 'first comprehending that external matter and mind are one thought and non-thought', then the preceding external objects have already completely fused in unison; why then match the internal contemplation with fusing in unison again? If what follows 'internal essence' belongs to introducing what follows, it must directly clarify internal contemplation; why then also treat it merely as the fusing in unison of the external contemplation? In this case, concluding the preceding external contemplation is already ranging across the external and fusing in unison, and introducing the subsequent internal contemplation is also ranging across the external and fusing in unison; this would show that Jingxi's establishment of words had no reason whatsoever. Moreover, since external objects are already openly identical to true purity and blazing like Indra's net, setting up the rubric of internal contemplation would be futile, which would turn Jingxi into one who emptily posits and recklessly expounds to confuse practitioners. At the beginning of the Gate of Internal and External, two kinds of objects and contemplations are clearly designated, yet your reverence rigidly collapses them into a single collaterally indicated external contemplation; in the Gate of Matter and Mind, the contemplation method has not yet been discussed, yet your reverence firmly insists that it is the direct cultivation of internal contemplation.