四明十義書 1.210

1.210

若也事理內外混沌而觀，何故《輔行》令但觀理具？何故《四念處》專於內心觀一切法？何故《義例》約理觀心，唯達法性更無餘途；事觀則專照起心，四運推撿。《義例》事觀尚令專照起心，信是未涉外境，唯色之觀方歷外境。唯識之觀但歷能造十界心耳。事觀尚專內心，理觀因何便觀外境？若二造不分為正義者，何故答疑書特云：理具名造，實非事造。良為心無的解，隨時改轉。斯之邪說，壞亂本宗，迷瞑初學，其過莫大。當須忖量，無縱奸諂唯事改轉也。

If phenomena and principle, internal and external, are to be contemplated in chaos, why does the Fuxing instruct one to only contemplate inherent possession in principle? Why does the Si nianchu contemplate all dharmas exclusively within the internal mind? Why does the Yili, in terms of principle contemplation of the mind, say that one solely penetrates the dharmatā and there is no other way, while phenomenal contemplation exclusively illuminates the arising mind, investigating it through the four movements? If the phenomenal contemplation in the Yili still instructs one to exclusively illuminate the arising mind, one can trust that it does not yet involve external objects; only the contemplation of form-only traverses external objects, whereas the contemplation of consciousness-only merely traverses the mind that makes the ten realms. If even phenomenal contemplation is exclusive to the internal mind, why would principle contemplation immediately contemplate external objects? If not distinguishing the two makings were the correct doctrine, why did your Letter Answering Doubts specifically state: 'Inherent possession in principle is called making; it is truly not phenomenal making'? Truly, it is because your mind lacks definitive understanding, shifting and altering with the times. Such heterodox explanations corrupt and disrupt our school and blind beginners; no error is greater than this. You must reflect upon yourself and not give free rein to deceit and flattery, merely occupying yourself with alterations.