四明十義書 1.183

1.183

如此方稱帝網之喻，方得名為一色一香無非中道（中以不偏為義。若香等當體，不具三千、不收諸法、不為諸法所趣，則是偏義，不成中義也）。若只內心具於三千能攝諸法，外色不具三千不收諸法，那成佛之時正中現依、依中現正？若法性不爾，修時不然，至果方爾者，則全成有作，非稱性也。又若初心修觀，不專內心便和外色觀者，是則內觀已觀外色，何須更歷外法而觀耶？

Only in this way does it match the metaphor of Indra's net; only then does it merit being called 'a single scent or a single form is nothing other than the Middle Way' (the Middle takes non-bias as its meaning; if the intrinsic essence of incense and the like does not inherently possess the three thousand, does not gather all dharmas, and is not that toward which all dharmas converge, then it is a biased meaning and does not constitute the meaning of the Middle). If only the internal mind inherently possesses the three thousand and can gather all dharmas, while external form does not inherently possess the three thousand and does not gather all dharmas, how could it be that at the time of attaining Buddhahood the dependent manifests within the direct, and the direct manifests within the dependent? If dharmatā were not like this, and it were not like this during cultivation, but became like this only upon reaching the fruit, then it would be entirely an artificial fabrication and not in accord with the nature. Furthermore, if a beginner cultivating contemplation does not focus solely on the internal mind but immediately combines external form into the contemplation, then the internal contemplation would have already contemplated external form; why would one still need to pass through external dharmas to contemplate?