四明十義書 1.163

1.163

次釋內觀，先明妙解攬外向內，故云先了外色心一念無念（《義例》云先了萬境唯心也），次明妙觀專於內心觀一切法，故云唯內體三千即空假中（《義例》云方可觀心也）。先了之言既不結前外觀成相，豈得妄斥云觀外唯解、觀內唯行耶？故知先了外色心等，正是內觀之解也。此則與《義例》先了萬法唯心方可觀心之文泯齊也。上人非謂破予，乃破荊溪也。

Next, in explaining internal contemplation, it first clarifies wondrous understanding gathering the external toward the internal; hence it says: 'first comprehending that external matter and mind are one thought and non-thought' (the Yili states: 'first comprehending that the ten thousand objects are mind-only'); next, it clarifies wondrous contemplation exclusively contemplating all dharmas within the internal mind; hence it says: 'solely the three thousand of the internal essence are identical to emptiness, conventional existence, and the middle' (the Yili states: 'only then can one contemplate the mind'). Since the word 'first comprehending' does not conclude the preceding characteristics of accomplished external contemplation, how can you recklessly censure it by claiming that contemplating the external is solely understanding and contemplating the internal is solely practice? Thus we know that 'first comprehending external matter and mind', etc., is precisely the understanding of internal contemplation. This then fuses and coincides with the Yili's text: 'first comprehending that the ten thousand dharmas are mind-only, and only then can one contemplate the mind'. Your reverence is not refuting me, but refuting Jingxi!