四明十義書 2.196

2.196

今只據上人不值良師故，雖尋《止觀》，大節全迷，故未可以此僻解而修觀也。況行人聞事法觀門，若更自尋《止觀》，則自依約行觀法修之。何不只於事相法相之後，示云修觀在《止觀》中說，何假費詞約事約法談乎觀門耶？

At present, relying solely on the fact that the Superior has not encountered an excellent teacher, though you search through the Zhiguan, you are completely confused about the crucial points; hence one cannot use such a biased understanding to cultivate contemplation. Moreover, when a practitioner hears the phenomenal contemplation gate, if he still had to search the Zhiguan for himself, he would simply rely on the practice-oriented contemplation methods to cultivate it. Why not simply indicate, after the phenomenal marks and doctrinal marks, that cultivating contemplation is explained in the Zhiguan? What need would there be to waste words discussing contemplation gates with respect to phenomena and teachings?