四明十義書 1.28

1.28

故問疑書難曰：事理二觀，即《占察經》唯識及實相觀也。止觀四種三昧不出二觀，唯識歷事，實相觀理。《輔行》云：如常坐等，或唯觀理。隨自意，從末從事。故詰難云：若謂十法即是理觀，應此玄文已是三種三昧也。以彼止觀揀示識心，觀三千法十法成乘，策進行人入內外凡登於初住，方是理觀也。

Therefore, the *Letter of Inquiries* refuted him, saying: 'The two contemplations of phenomena and principle are the contemplations of consciousness-only and the real mark in the *Zhancha jing*. The four kinds of samādhi in Zhiguan do not go beyond these two contemplations: consciousness-only engages with phenomena, while the real mark contemplates principle. The *Fuxing* says: "As in the constantly sitting [samādhi], etc., one may exclusively contemplate principle. In following one's own intention, one accords with the secondary and accords with phenomena." Hence the inquiry refuted him: If you say the ten dharmas are themselves principle contemplation, then this text of the *Xuanyi* must already be the three kinds of samādhis. For in that Zhiguan, one selects and points out the conscious mind, contemplates the three thousand dharmas so that the ten dharmas constitute the vehicle, and urges practitioners to enter the inner and outer ordinary ranks and ascend to the first abidance—only then is it principle contemplation.'