四明十義書 1.160

1.160

又色心門中，己他生佛同居一念。上人但取己心生佛為內觀意，將他生他佛用外觀歷之，此則內外皆不圓也。須知內心約理攝法，豈但己之生佛，他生他佛皆須攝也。歷外事時豈但他生他佛之境，己心所造皆須歷也。過失何限，豈能備書？如此銷文，還自信得及否？莫負荊溪述作否？

Furthermore, in the Gate of Matter and Mind, self and others, living beings and Buddhas, dwell together in a single thought-moment. Your reverence only takes living beings and Buddhas of one's own mind as the meaning of internal contemplation, and takes other living beings and other Buddhas to range across using external contemplation; this makes both internal and external non-perfect. One must know that the internal mind assimilates dharmas in terms of principle; how could it be only one's own living beings and Buddhas? Other living beings and other Buddhas must all be assimilated. When ranging across external phenomena, how could it be only the objects of other living beings and other Buddhas? What is created by one's own mind must also be ranged across. How could the errors be limited? How could they be fully written down? Dissecting the text like this, do you still have confidence in yourself? Have you not betrayed Jingxi's work?