四明十義書 2.108

2.108

既知心法與佛法俱約於事，有高有下，說於佛法不是觀心。上人素不知此意，故累得說佛說理便為理觀。今因詰難，略知此意，故即便轉計：果佛之理是觀妄心所顯。故云：玄文所談，正是《止觀》約行觀心所顯之理。作此說者，意欲救於答疑書內一切三法若橫若竪並我一念罔不照知之義。又是欲救十種三法純談理觀。以上人今知理觀的是約行，故作此救也。

Since one knows that the mental factor and the Buddha-dharma are both treated in terms of phenomena, and that there are high and low, speaking of the Buddha-dharma is not contemplating the mind. You, Reverend, previously did not understand this intention, and consequently repeatedly took speaking of the Buddha and speaking of principle to be principle contemplation. Now, because of my cross-examination, having come to understand this intention slightly, you immediately shifted your stance: [claiming that] the principle of the fruit Buddha is what is revealed by contemplating the deluded mind. Thus you said: 'What is discussed in the text of the Xuan[yi] is precisely the principle revealed by contemplating the mind in terms of practice in the Zhiguan.' The intention in making this statement was to rescue the meaning in your letter answering queries that 'all threefold dharmas, whether horizontal or vertical, are simultaneous with my single thought, which unfailingly illuminates and knows them.' It was also to rescue the ten kinds of threefold dharmas from purely discussing principle contemplation. Because you, Reverend, now know that principle contemplation is strictly in terms of practice, you made this attempt at rescue.