四明十義書 1.201

1.201

故《辨訛》云：彼《止觀》不思議境初，本欲觀十界依正之法。所以唯觀心者，心為諸法之本故也。伐樹除根、灸病得穴，由是即觀一念識心具造三千之法。何得云非初心作觀便觀諸法。所造三千豈非諸法等耶？又破予揀色觀心，恐心外向之義，乃引內外不二門，託彼依正色心為難。又云：《止觀》初心遍觀十界依正三千之法，三千之內豈無色耶？況圓解者塵塵法界處處遮那。又舉色香中道、諸法趣色等文為難。

Therefore your Bian'e says: 'At the beginning of the inconceivable object in that Zhiguan, the original intent was to contemplate the dharmas of the primary and secondary retributions of the ten realms. The reason it only contemplates the mind is that the mind is the root of all dharmas. Felling a tree removes the root, and applying moxibustion to an ailment hits the acupoint; thus one immediately contemplates a single thought-moment of the conscious mind as inherently making the dharmas of the three thousand. How could one say that the beginner practicing contemplation does not immediately contemplate all dharmas? Are not the three thousand that are made none other than all dharmas?' Furthermore, refuting my point about selecting form to contemplate mind for fear that the mind would turn outward, you cite the Gate of the Non-duality of Internal and External, relying on those primary and secondary retributions, form and mind, to raise an objection. You also say: 'At the beginning stage of the Zhiguan, one universally contemplates the three thousand dharmas of the primary and secondary retributions of the ten realms; within the three thousand, how could there be no form? Moreover, for one of perfect understanding, every dust mote is the dharma-realm and every place is Vairocana.' You also cite such passages as form and fragrance being the Middle Way and all dharmas converging into form to raise objections.