四明十義書 2.11

2.11

若大師滅後，傳持此教為人師者，則須一家玄疏、三部止觀通達諳練也。或有就學之者，師匠必須先為講其妙經等諸玄疏，開其圓解。聽習之際，其中或有觀行之機，覩於文中託事、附法觀門，樂欲即修，豈可遏之令莫修習？若觀道尚壅，為師之者必須懸取《止觀》之意而開決之。故荊溪數於記中指乎《止觀》，乃令講授之人取彼廣文決茲略觀。既得決通，乃於事法觀心便而修習。豈須背今見講，自尋《止觀》耶？若宗師未為講授，豈可自尋而能通解便自修證耶？

If after the Great Master passed away, someone who transmits and upholds this teaching acts as a teacher of others, he must be thoroughly versed and practiced in the profound commentaries of our school and the Zhiguan in three divisions. If there are students who come to study, the master must first lecture for them on the profound commentaries such as that on the Wonderful Sutra to open their perfect understanding. In the midst of listening and studying, should there be those among them with capacity for contemplation practice who see the phenomenal contemplation gates entrusting to phenomena and appending to teachings within the text and wish joyfully to cultivate them immediately, how could one hinder them from cultivating and practicing? If their path of contemplation is still obstructed, the teacher must draw in advance upon the meaning of the Zhiguan to resolve and open it for them. Thus, Jingxi frequently referred in his notes to the Zhiguan, which was to bid the lecturers draw upon those extensive texts to resolve these concise contemplations. Having attained resolution and clarity, they can then cultivate and practice the contemplation of the mind on phenomenal teachings with ease. Why would they need to turn their backs on the lecture being given before them and independently search through the Zhiguan? If the lineage master has not yet lectured and taught it to them, how could they independently search, attain thorough understanding, and then independently cultivate and realize it?