四明十義書 2.94

2.94

次曲改難意者。予立心與諸法俱事俱理，及舉下界眾生觀於唯心。本難上人直約真性釋心，又難不論觀妄成真，又難以果佛所證之理而為理觀。上人因此難故，深知義負，遂輒改難意，乃枉予不許唯觀於心，及自立云：一切諸法皆因妄心分別遍計不同，為依正色心，故但用三觀制此妄心，即真三德遍一切處，則達色香依正等法無非是心等。乃至云：心既統攝一切。故云十種三法並我一念，豈非一念妄心即真三德，豈不收於十種三法。是故玄文所談，正是《止觀》約行觀心所顯之理。況復文中所談備明因果兼示能觀，誰當聞之不思己行耶。

Next, regarding your devious alteration of the meaning of my challenge: I established that the mind and all phenomena are both phenomenal and principled, and I cited sentient beings of the lower realms contemplating mind-only. My original challenge was against your directly explaining the mind in terms of the true nature, against your not discussing transforming the deluded into the true through contemplation, and against your taking the principle realized by the fruit Buddha to be principle contemplation. Because of this challenge, you keenly realized that your thesis was defeated, and thereupon arbitrarily altered the intent of the challenge, falsely accusing me of not allowing contemplation solely of the mind. You then established on your own: 'All phenomena, due to the different pervasive discriminations of the deluded mind, become the form and mind of the dependent and primary [rewards]; therefore, merely using the threefold contemplation to master this deluded mind, the true three virtues will pervade all places, and one will realize that phenomena such as forms, fragrances, and dependent and primary [rewards] are nothing other than the mind,' and so forth, even saying: 'Since the mind unifies and encompasses all, it is said that the ten kinds of threefold dharmas are simultaneous with my single thought. Is this not that a single thought of the deluded mind is identical to the true three virtues? Does it not encompass the ten kinds of threefold dharmas? Therefore, what is discussed in the text of the Xuan[yi] is precisely the principle revealed by contemplating the mind in terms of practice in the Zhiguan. Moreover, what is discussed in the text fully clarifies cause and effect and additionally indicates the contemplating [agent]; who could hear this and not reflect on their own practice?'