四明十義書 2.187

2.187

且如未習止觀之人，既未有正觀之心，乃於此事法二觀全不能即聞即修。又云必欲修習須依《止觀》，是則須待《止觀》揀示陰境、須待《止觀》示三千理境方名修觀。則全違不待觀境即聞即修之語，何得以須待觀境用消不待觀境？豈非對面違教改張正說，如此則還解看讀否？還是能消文否？

Now consider those who have not yet practiced the Zhiguan: since they do not yet have the mind of right contemplation, they would be utterly unable to cultivate as soon as they hear either of these two contemplations of phenomena and teachings. Furthermore, you say that if they definitely wish to cultivate and practice they must rely on the Zhiguan; if so, they must wait for the Zhiguan to single out and indicate the object of the aggregates, and wait for the Zhiguan to indicate the principle-object of the three thousand [realms] before it is called cultivating contemplation. This completely contradicts the statement 'not depending on the object of contemplation, cultivating as soon as one hears.' How can one use 'necessarily depending on the object of contemplation' to interpret 'not depending on the object of contemplation'? Is this not directly contradicting the teaching and altering the correct exposition? In this case, do you still understand how to read? Are you still able to interpret texts?