四明十義書 2.235

2.235

上人既遭此難，方當少醒，乃知正釋與料揀不曾攝法歸心、不曾用觀照了。此義顯然又墮，乃於二年巧作計較，推與久修、始習兩種行人。久修者，自能攝法歸心，橫竪照之。始習者，自於止觀，修於理觀。如此釋義，便同兒戲。則此玄文殊無談理觀之文，亦無融法相之說。但是久修止觀者，自將觀智融照，則十法恰同《法界次第》但釋大小名相而已。

Having encountered this interrogation, your reverence should have sobered up slightly, coming to know that the direct interpretation and the analytical distinctions never subsumed dharmas back into the mind and never used contemplation to illuminate them. Since this doctrine clearly fell into defeat once again, you cleverly schemed for two years, shifting it onto two kinds of practitioners: those who have cultivated long and those who have newly begun. Those who have cultivated long are themselves able to subsume dharmas back into the mind and illuminate them horizontally and vertically; those who have newly begun cultivate principle contemplation within the Zhiguan by themselves. Interpreting the meaning like this is simply child's play! Then this text of the Profound Meaning has no text discussing principle contemplation at all, nor any explanation of harmonizing dharma-characteristics. It would merely be that those who have cultivated Zhiguan for a long time themselves use their contemplation-wisdom to harmonize and illuminate, and then the ten dharmas would be exactly like the Fajie cidi merely explaining the names and characteristics of the Great and Small [Vehicles].