四明十義書 2.51

2.51

況復《辨訛》立於十法純談理觀，時甚說理觀從因至果功能，故云十種三法始凡終聖，以一法性貫之，以六即位成之，事事全成於法界（豈非陰入成不思議境耶），心心咸顯於金光（此非正觀顯理耶），此豈非純談理觀乎？乃至云：學山家之教者，誰不知觀心是趣果上理之蹊徑乎（甚許觀心可修證也）。又云：若了遍一切處悉金光明法性之旨已，念念圓解心心相續，何患不趣果入理乎？《普賢觀》云：端坐念實相，眾罪如霜露，慧日能消除。豈非純談理觀乎（從故云下除注文外，皆是《辨訛》之文也）？至後方云：然一家之教委明觀法在乎《止觀》。了此旨已，依彼十乘觀法修之，方為盡善。

Moreover, when the *Bian'e* established that the ten dharmas purely discuss principle contemplation, it greatly praised the efficacy of principle contemplation from cause to fruit, stating: 'The ten kinds of threefold dharmas begin with the ordinary and end with the sage; stringed together by the single dharmatā and completed by the stages of the six identities, each and every phenomenon is entirely perfected in the Dharma realm (does this not mean the aggregates and sense-fields form the inconceivable object?), and thought after thought all reveal the golden light (is this not correct contemplation revealing the principle?). How could this not be purely discussing principle contemplation?' It went on to say: 'Among those who study the teachings of the Shanjia, who does not know that contemplating the mind is the path leading to the principle of the fruit?' (greatly admitting that contemplating the mind can be cultivated and realized). It also stated: 'If one has already comprehended that the purport of the dharmatā of golden light is everywhere throughout all places, with perfect understanding in thought after thought and mind succeeding mind in continuity, why worry about not heading toward the fruit and entering the principle? The *Puxian guan* states: "Sitting upright and mindful of the true mark, the multitude of sins are like frost and dew; the sun of wisdom is able to disperse them." How could this not be purely discussing principle contemplation?' (From 'stating' onward, excluding the interlinear notes, these are all the words of the *Bian'e*.) Only toward the end does it state: 'However, our school's detailed explanation of the method of contemplation lies in the *Zhiguan*. Having comprehended this purport, cultivating according to those ten vehicles of contemplation is only then entirely good.'