四明十義書 2.18

2.18

又一種根性，只於事法觀門，或略聞約行觀門，修之得悟。亦不待尋彼《止觀》。故法華三昧只約一念妄心略論三觀，乃有三品證相，上根直入初住。文云：若依此法修之未悟，則依安樂行修之。既修之未悟方依安樂行修，故知略觀中悟者不須更尋安樂行也。豈非略觀有人修之得悟耶？尚許不入三昧、但誦持故見上妙色，況略有觀法安心，何得全無所證（上人堅執內修十乘、外託誦持方為懺法，及引荊溪究竟而論二行相資之說為難。斯蓋不知修習久近，故專據久修為難。若久修者，故須相資而運。若始習者，或兼修略觀，或但專誦持，亦名修行也。故文云：若人本不習坐，但欲誦經懺悔，於行坐中久誦經文，若疲極時可暫歛念，消息已便即誦經，亦不乖行法。故云不入三昧但誦持故見上妙色。據茲教文，是開許新學菩薩一向誦經懺悔也。尚未習坐，何能有十乘內觀耶？大師元許始行隨依一種修行，上人剛然斷於新學而修證耶）？

Furthermore, there is a type of faculty that attains awakening through cultivation relying solely on the phenomenal contemplation gate, or upon hearing a concise explanation of the contemplation gate according to praxis, without waiting to search through that Zhiguan. Therefore, the Lotus Samādhi concisely discusses the threefold contemplation solely in terms of a single thought-moment of deluded mind, and there are three grades of signs of realization, the superior faculties entering directly into the first abidance. The text says: 'If one cultivates according to this method but has not awakened, then cultivate according to the Sukhasamudācāra.' Since only when one has cultivated it without awakening does one then cultivate according to the Sukhasamudācāra, we know that those who awaken within the concise contemplation do not need to seek further for the Sukhasamudācāra. How could it be that no one cultivates the concise contemplation and attains awakening? If it is even permitted that without entering samādhi, simply through reciting and upholding one perceives exquisitely sublime forms, how much more so when there is a concise method of contemplation to settle the mind—how could there be no realization at all? (The Venerable One rigidly insists that internal cultivation of the ten vehicles and external reliance on recitation and upholding constitute the repentance ritual, and cites Jingxi’s statement that in the ultimate sense the two practices assist each other to raise objections. This stems from ignorance of whether one's practice is of long standing or recent, thus raising objections based solely on long-practicing ones. If one is a long-practicing practitioner, they indeed must assist each other in operation. If one is a beginner, whether cultivating concise contemplation alongside or exclusively reciting and upholding, both are called cultivation. Thus the text says: 'If someone originally does not practice sitting, but only wishes to recite sutras and repent, reciting the sutra text for a long time while walking or sitting, and when exhausted may temporarily restrain thought, and after resting slightly then immediately recites the sutra, this also does not contradict the practice method.' Hence it says: 'Without entering samādhi, solely by reciting and upholding, one perceives exquisitely sublime forms.' According to this doctrinal text, it permits newly studying bodhisattvas to exclusively recite sutras and repent. When they have not even practiced sitting, how could they have the internal contemplation of the ten vehicles? The Great Master originally permitted beginners to practice according to either one; why does the Venerable One obstinately cut off newly studying ones from cultivating and realizing?)