妙法蓮華經玄義 9.41

9.41

復次，此十觀意，非但獨出今經；大小乘經論，備有其意。如摩黎山，純出栴檀，固非外道四韋陀典，及此間莊老之所載也。世人咸共講讀，而對文不知，若欲學道，全無方便。悲夫！徒知𤚲捋，不解鑽搖。若識十意，於小乘四門俱用入真，於大乘四門俱用入實，既入實已，如食乳糜，更無所須。半如意珠、全如意珠，布施一切，雖有此施，不見有人輕生重道，勤心修習。不受不用，徒施何益？我則悔焉，雖無所益，作毒鼓因，欲具知之，委如《止觀》（云云）。

Furthermore, the intent of these ten contemplations does not only appear in this present sūtra; the sūtras and treatises of both the Great and Small Vehicles are fully endowed with this intent. Just as Mount Malaya produces pure sandalwood, it is certainly not contained in the non-Buddhist four Vedic classics, nor in the texts of Zhuangzi and Laozi here. People of the world all lecture on and read [these texts], yet facing the text they do not understand it; if they wish to learn the path, they have no skillful means at all. How lamentable! In vain they only know how to milk, but do not understand how to churn. If one understands these ten purports, in the four gates of the Small Vehicle one uses them all to enter the true, and in the four gates of the Great Vehicle one uses them all to enter reality; having entered reality, it is like eating milk-porridge, needing nothing else. Giving the half-wish-fulfilling gem or the complete wish-fulfilling gem to all, though there is this gift, I see no one who treats life lightly and values the path, diligently cultivating and practicing it. If they do not accept it and do not use it, what is the benefit of bestowing it in vain? I would then regret it; yet though it seems of no benefit, it serves as the cause of the poison drum. If one wishes to know it fully, it is detailed in the *Mohe zhiguan* (and so on).