四明十義書 1.177

1.177

若修唯識，觀成理顯。既見內心攝諸法已，則將己證之心歷外諸法，自然見於諸法皆趣外色、皆趣外心。故《義例》云：先了萬法唯心，方可觀心能了諸法（此於內心能了諸法，則外色等趣心名不二，名為內心淨也），則見諸法唯色唯心（一切法趣外色名唯色，一切法趣他心名唯心。淨心歷外自然見泯合相也）。又如內外不二門結成不二云：是則外法全為心性，心性無外攝無不周（此是觀心顯性也。與內心諸法不二）。十方諸佛法界有情，性體無殊一切咸遍（此是佛法遍攝及生法遍攝，各各遍攝，故云一切咸遍。正報既爾，依報遍攝亦然。既云咸遍，豈不與內心泯合耶）。

If one cultivates consciousness-only, once the contemplation is accomplished, principle becomes manifest. Having seen that the internal mind gathers all dharmas, one takes the mind that one has personally realised to pass through external dharmas, and naturally sees that all dharmas converge toward external form and converge toward external mind. Thus the Yili states: 'First understand that the ten thousand dharmas are mind-only, and only then can contemplating the mind understand all dharmas (this means that within the internal mind one can understand all dharmas; then external form and so forth converge toward the mind, which is called non-duality and called the purity of the internal mind); then one sees that all dharmas are form-only and mind-only (all dharmas converging toward external form is called form-only; all dharmas converging toward the mind of another is called mind-only. The pure mind passing through the external naturally sees the aspect of their merging).' Moreover, concluding the non-duality of internal and external, the Gateway to Non-Duality states: 'Thus, external dharmas are entirely the mind-nature; the mind-nature has no outside, gathering everything without exception (this is the contemplation of mind revealing the nature; it is non-dual with all dharmas of the internal mind). The Buddhas of the ten directions and the sentient beings of the dharmadhātu are non-different in the essence of their nature, all completely pervasive (this means the Buddha-dharma pervasively gathers, and the sentient-being-dharma pervasively gathers; each pervasively gathers, hence it is said that all are completely pervasive. Since this is so for direct retribution, the pervasive gathering of dependent retribution is also like this. Since it says they are all pervasive, how could they not merge with the internal mind?).'