法華文句記 9.51

9.51

「觀心十種云云」者，令比類說之，應作總別二種，總者無非法界，何所可離？何所不離？非離非不離而論離耳，還同非遠非近而論近。初心雖了一切本無，而須數數近於遠離。別者遠離三教教主豪勢，二邊之行即是邪行，二邊人者即名邪人，二觀神通名為兇戲，三惑尤害殺三智命，偏空滅想名二乘眾，偏觀真俗名為欲想，乃至尚離上地法愛，滅色住空名為不男，方便觀智皆害圓極，一切俗境名為譏嫌，遠離魔外名不畜養，一一皆以所離為境，皆以三觀為近，皆以三惑為遠。

As for "contemplating the mind regarding the ten kinds, and so forth," one should explain them by analogy, which should be done in two ways, general and specific. In the general sense, there is nothing that is not the Dharma realm: what could be distanced? What could not be distanced? One discusses distancing in terms of neither distancing nor not distancing, which is again identical to discussing intimacy in terms of neither distant nor intimate. Although the initial mind understands that all are originally non-existent, one must repeatedly approach distancing. In the specific sense: distancing from the power and influence of the masters of the three teachings; practices of the two extremes are erroneous practices; people of the two extremes are called erroneous persons; the supernormal powers of the two contemplations are called dangerous sports; the three delusions are especially harmful, killing the life of the three wisdoms; the extinction of thought in one-sided emptiness is called the assembly of the two vehicles; one-sided contemplation of the conventional and true is called thoughts of desire; up to even distancing from attachment to the dharmas of the higher stages, extinguishing form and abiding in emptiness being called unmanly; expedient contemplative wisdoms all harm the perfect ultimate; all conventional objects are called ridicule and suspicion; distancing from Māra and non-Buddhists is called not keeping animals. Each and every one takes what is distanced as the object, each takes the three contemplations as intimacy, and each takes the three delusions as distance.