四明十義書 2.9

2.9

且《扶宗》本立大師談茲十法便示觀心，令行人即修。此則正論當時行人，旁及滅後學者耳。豈非大師說諸玄疏，多在圓頓止觀之前。所談玄疏，正開座下行人圓解，蓋兼有觀行之機欲修觀法，故託於事相法相立乎觀門，令其即聞即修，得益者何限。豈待玉泉唱後尋之方修耶？或於事法觀道有壅，則咨稟口決而通達之。故知所示口決，還是成其事法之觀。若為事法請乎口決，豈可却棄事法而自約行修耶？

Moreover, the Fuzong originally established that when the Great Master spoke on these ten dharmas, he immediately indicated the contemplation of the mind to make practitioners cultivate at once. This primarily concerned practitioners of that time, and secondarily extended to scholars after his passing. Was it not that most of the Great Master's profound commentaries were preached before the Perfect and Sudden Zhiguan? The profound commentaries he preached were directly opening the perfect understanding of the practitioners seated before him; and since there were also those with the capacity for contemplative practice who wished to cultivate contemplation methods, he established contemplation gates by entrusting to phenomenal marks and doctrinal marks, causing them to cultivate immediately upon hearing, and those who benefited were boundless! How could they have waited for the proclamation at Yuquan before consulting it to cultivate? If there was an impediment in the contemplation path of phenomena and teachings, they would consult oral instructions to penetrate it. Thus we know that the oral instructions indicated still served to accomplish their phenomenal contemplation. If one requested oral instructions for the sake of phenomena and teachings, how could one turn around and abandon phenomena and teachings to cultivate solely in accordance with practice?