四明十義書 1.24

1.24

《扶宗記》釋曰：觀心者，正論觀法，的示行門。須對境明觀，俾惑滅果成。豈此圓談法性，便不立觀心耶？如《法華玄義》所明法相，廢淺從深，一一皆至無作，復以二妙判開，豈不圓談法性乎？何故更立觀心耶？若剛廢此文，則杜絕眾生入理之門、趣果之路，則全迷一家解行之要也。

The *Fuzong ji* explained: 'Contemplating the mind directly discusses contemplation methods and explicitly reveals the gate of practice. One must clarify contemplation with respect to objects, causing delusions to be extinguished and the fruit to be realized. How could the mere complete exposition of dharmatā mean that one does not establish contemplation of the mind? As in the dharmalakṣaṇas clarified in the *Miaofa lianhua jing xuanyi*, discarding the shallow to follow the profound, each and every one reaches the unconditioned (akṛta), and they are further classified and opened through the two wonders—is that not a complete exposition of dharmatā? Why then did [the Great Master] further establish contemplation of the mind? If one obstinately abolishes this passage, one obstructs sentient beings' gate to entering principle and their road toward the fruit; that would mean being completely deluded about the essentials of our school's doctrine and practice.'