四明十義書 2.35

2.35

若《妙玄》十種三法云具觀心義者，此則稍可。何者？彼一一文皆約凡夫一念本具三法，乃約六即歷內外凡真因極果判之。而上人却謂彼文未具觀心義。此玄十種三法曾不約心而論，復不從因至果而辨，却云已具觀心義，為是戲劇而談？為是正論法義？不可如此容易，切冀深研。

If one were to say that the ten kinds of threefold dharmas in the *Miaoxuan* possess the meaning of contemplating the mind, this would still be somewhat acceptable. Why is that? Each passage therein is based on the single thought-moment of an ordinary person inherently possessing the threefold dharmas, and is judged by tracing the true causes and ultimate fruits through internal and external ordinary stages according to the six identities. Yet you, Venerable Sir, claim instead that those passages do not yet possess the meaning of contemplating the mind. The ten kinds of threefold dharmas in this *Xuanyi* are never discussed in terms of the mind, nor are they distinguished from cause to fruit, yet you claim that they already possess the meaning of contemplating the mind. Are you speaking in jest? Or are you seriously debating the doctrine? You must not be so careless; I earnestly hope you will examine this deeply.