四明十義書 2.120

2.120

眾生若於善知識所及諸教法中，聞心具諸法與諸生佛無有差別，能知心及諸法當體即理、互具互攝者，正是名字即也。約理雖即，約事天殊，故求妙門破惑顯理，乃於名字之位，以妙解攬於萬法唯內識心，專於內心用於妙觀觀一切法，或於外境修觀亦然。觀道若開若伏若斷，或入觀行、或似或真。此義顯在《止觀》及以諸文。

If sentient beings, in the presence of good spiritual friends and within the various teachings of the Dharma, hear that the mind is replete with all dharmas and is without difference from sentient beings and buddhas, and are able to know that the mind and all dharmas are in their intrinsic essence identical with principle and mutually replete and mutually subsuming—this is precisely identity in name. Although identical in terms of principle, in terms of phenomena they are as distant as heaven and earth. Therefore, seeking the wondrous gate to destroy delusion and reveal principle, they then, in the stage of name, use wondrous understanding to encompass the myriad dharmas as nothing but the inner cognitive mind, focusing on the inner mind and employing wondrous contemplation to contemplate all dharmas; cultivating contemplation on external objects is also like this. If the path of contemplation is opened, whether [delusions are] subdued or severed, one enters the stages of contemplative practice, or of semblance, or of partial truth. This meaning is clearly stated in the *Zhiguan* and various texts.