四明十義書 2.185

2.185

且《釋籤》本令不待觀境，起精進心，即聞即修。何故約久修始習必待境觀方名造修耶？此則明違《妙玄》及《釋籤》見文也。既云久修者用《止觀》揀示陰境，顯三千三諦之心方能攝今事法修觀。此則須待講《止觀》觀境之後方能攝今事法修觀，何名不待觀境耶？

Moreover, the Shiqian fundamentally instructs [the practitioner] not to depend on the object of contemplation, to arouse an energetic mind, and to cultivate as soon as one hears [the teaching]. Why do you interpret it in terms of the long-practiced and the beginner as necessarily depending on the object and contemplation before it can be called engaging in cultivation? This directly contradicts the explicit text of the Miaoxuan and the Shiqian. Since you say that the long-practiced use the mind that, through the Zhiguan, has singled out and indicated the object of the aggregates and revealed the three thousand [realms] and the three truths, before they are able to subsume these phenomenal teachings to cultivate contemplation, then this requires waiting until after the lectures on the object of contemplation in the Zhiguan before they are able to subsume these phenomenal teachings to cultivate contemplation—how can this be called 'not depending on the object of contemplation'?