四明十義書 1.26

1.26

上人因遭此難，既知但教無觀乖於本宗，乃將教代觀而曲救之。故撰《辨訛》曰：觀有二種，一曰理觀、二曰事觀。今云不須觀心，乃不須附事而觀也。何則？所談十種三法，始凡終聖、亘果該因，無不以一法性而貫之，無不以六即位而成之。則使諸法等而無差、混而為一，事事全成於法界、心心全顯於金光，如此則豈非純明理觀乎。乃至云念念圓解、心心相續，何患不證果入理。及引《普賢觀》「端坐念實相，眾罪如霜露，慧日能消除」為證，即結云豈非理觀乎（上皆辨訛文也）！

Having encountered this refutation, the Venerable, knowing that merely having teaching without contemplation contravenes our school, substituted teaching for contemplation and attempted a devious defense. Thus he composed the *Bian'e*, stating: 'Contemplation is of two kinds: the first is called principle contemplation, and the second is called phenomenal contemplation. Now, saying that there is no need to contemplate the mind means that there is no need to contemplate by appending to phenomena. Why so? The ten kinds of threefold dharmas discussed, beginning with the ordinary person and ending with the sage, spanning the fruit and covering the cause, are all penetrated by the one dharmatā and all accomplished through the six identifications of stages. They cause all phenomena to be equal without distinction, blended into one; every single phenomenon is fully accomplished in the dharmadhātu, and every single mind is fully manifested in the golden light. Being so, how could this not be a pure clarification of principle contemplation?' He even said: 'Thought after thought with perfect understanding, mind after mind continuing in succession—what fear is there of not realizing the fruit and entering principle?' And he cited the *Fuxian guan [jing]*: 'Sitting upright, contemplate the real mark; all sins are like frost and dew, the sun of wisdom can dispel them,' as proof, concluding: 'How could this not be principle contemplation?' (The above is all from the text of the *Bian'e*).