四明十義書 1.165

1.165

又特返《示珠指》彼文云：內外門對境明智方辨觀智。若色心門不可對三諦三觀。又云各有所屬，不可混濫。故知《示珠》指深，不許色心門中論於觀慧。彼文定判初門未辨諦觀，上人翻為正明內觀。彼文定判次門方明觀智，上人翻作旁示外觀。又《示珠指》明判色心體絕為牒示觀成之相，又云此是觀成唯一體性，又解豁同真淨是六根淨位。若未任運泯合，何名外觀成相？豈六根淨位猶色心未合耶？

Moreover, you specifically contradict the Shizhu zhi. That text states: 'The Gate of Internal and External matches objects with wisdom, and only then discerns contemplative wisdom. In the Gate of Matter and Mind, one cannot match with the three truths and threefold contemplation.' It also states: 'Each has its proper attribution, and they must not be conflated.' Thus we know that the Shizhu zhi strictly disallows discussing contemplative wisdom in the Gate of Matter and Mind. That text determinately judges that the first gate does not yet discern the truths and contemplation, yet your reverence reverses it to directly clarify internal contemplation. That text determinately judges that only the subsequent gate clarifies contemplative wisdom, yet your reverence reverses it to collaterally indicate external contemplation. Furthermore, the Shizhu zhi clearly judges 'matter and mind are extinguished in essence' as citing and showing the characteristics of accomplishment in contemplation, and also states, 'This is contemplation accomplished, being solely one essence-nature', and further explains 'openly identical to true purity' as the stage of purification of the six sense-faculties. If they have not yet spontaneously fused in unison, how could it be called the characteristic of accomplished external contemplation? Could it be that in the stage of purification of the six sense-faculties, matter and mind are still not fused?