四明十義書 2.191

2.191

若以上人止觀之解，還可攝今事法修觀否？既不知理觀是常坐等約行十乘；又以端坐念實相為圓談法性；又不識所觀陰識，乃謂是非染非淨之真心；及錯認為隨淨緣所成佛界之心；又不分事理二造；又不辨內外二境；又不會觀心之意，乃謂但談佛法，便是直顯心性；又不曉觀心之位，乃令登於五品，方依二境修觀。若遇良善師匠指授，終不錯謬如此。

Judging by the Superior's understanding of the Zhiguan, could one really subsume these phenomenal teachings to cultivate contemplation? You do not know that principle contemplation is the practice-oriented ten vehicles of the constantly sitting [samādhi] and the like; you take 'sitting upright and contemplating the true mark' to be a perfect exposition of the dharmatā; you fail to recognize that the consciousness of the aggregates to be contemplated is not a true mind that is neither defiled nor pure; you mistakenly consider it to be the mind of the Buddha-realm formed by following pure conditions; you do not distinguish between the phenomenal and noumenal creations; you do not differentiate between the inner and outer objects; you fail to grasp the purpose of contemplating the mind, claiming that merely speaking of the Buddha-Dharma is directly revealing the mind-nature; and you do not understand the ranks of contemplating the mind, requiring one to ascend to the five stages of disciples before relying on the two objects to cultivate contemplation. If you had encountered the instruction of an excellent teacher, you would never have fallen into errors such as these.