四明十義書 1.211

1.211

云何將此無憑之解，欲廢觀心教文？如何將此偽妄之心，欲修止觀耶？事理二造既其不分，事理二觀因何而起？堅執須尋《止觀》，如此尋之有何所益？故知簡示陰識，觀具三千俱空假中方名理觀。既無此文，安得云純談理觀？既無理觀，附法觀心如何可廢？無在執迷自損，必須捨暗向明。速示報章，要知進否。

How can you take this groundless interpretation and wish to abolish the scriptural texts on contemplating the mind? How can you take this false and deluded mind and wish to cultivate the Zhiguan? Since the two makings of phenomena and principle are not distinguished, how could the two contemplations of phenomena and principle arise? You stubbornly insist that one must consult the Zhiguan; what benefit is there in consulting it in this manner? Thus we know that selecting and indicating the consciousness of the aggregates and contemplating the inherently possessed three thousand as all empty, provisional, and middle is what is called principle contemplation. Since this text is absent, how can you claim that it speaks purely of principle contemplation? Since there is no principle contemplation, how could the practice of appending to teachings to contemplate the mind be abolished? Do not remain obstinately deluded and harm yourself; you must leave the darkness and turn toward the light. Promptly send a written reply, for I must know whether you will advance or not.