四明十義書 2.184

2.184

又因予前後徵詰故，深知修觀須依陰心，是故今來巧作久修始習二人消之，云久修者既已曾依止觀，的約識陰觀三千三諦已畢，故今來歷事法成觀，不須更揀識心而觀，故云不待觀境。始習者，既見攝諸事法為觀，乃無滯教著事之愆，遂知依解起行之意，必欲修習，須依止觀等。因此曲救，益見上人不善消文之甚也。

Furthermore, because I investigated and questioned you repeatedly, you now deeply understand that cultivating contemplation must rely on the mind of the aggregates. Therefore, you now cleverly interpret it in terms of two persons—the long-practiced and the beginner—saying: 'For the long-practiced, since they have already relied on the Zhiguan and specifically took the consciousness aggregate as the object to contemplate the three thousand [realms] and the three truths to completion, now, when they engage phenomenal teachings to accomplish contemplation, they do not need to single out the mind of consciousness again to contemplate; hence it is said, "not depending on the object of contemplation." As for beginners, once they see the subsumption of phenomenal teachings as contemplation, they are freed from the error of stagnating in teachings and clinging to phenomena, and thereby understand the intention of giving rise to practice based on understanding; if they definitely wish to cultivate and practice, they must rely on the Zhiguan, and so forth.' From this tortuous rescue, it is all the more evident how exceedingly unskilled the Superior is at interpreting texts.