四明十義書 1.39

1.39

況託事附法之觀，何嘗不依陰入為境。故萬二千人以十二入為境，各具千如為觀；十弟子以王數為境，一體三寶為觀。王城耆山皆以五陰為境，以三德為觀。故妙樂云：正當觀陰，具如《止觀》第五去文。又云：又諸觀境不出五陰等。若附法相觀，並用妙解攝法歸心，方修觀行。所觀之心非陰是何？如此明文，顯示三種觀法皆以陰入為境。

Moreover, how could the contemplation of entrusting to phenomena and appending to teachings ever fail to rely on the aggregates and sense bases as the object? Thus the twelve thousand people take the twelve sense bases as the object, with each possessing the thousand thusnesses as contemplation; the ten disciples take the mental king and mental factors as the object, with the unified Three Jewels as contemplation. The Royal City and Mount Gṛdhrakūṭa both take the five aggregates as the object, with the three virtues as contemplation. Hence the *Miaole* says: 'When properly contemplating the aggregates, it is fully as in the text of *Zhiguan*, fascicle five onward.' It also says: 'Furthermore, the various objects of contemplation do not go beyond the five aggregates,' etc. If one contemplates by appending to doctrinal marks, one uniformly uses wondrous understanding to gather dharmas back to the mind, and only then practices the contemplation practice. What is the contemplated mind if not the aggregates? Such clear passages demonstrate that all three kinds of contemplation methods take the aggregates and sense bases as their objects.