四明尊者教行錄 2.24

2.24

答曰：佛鑒常機示法，前却其意難測。得經深趣，莫若四依。既以三觀三身釋乎總目，而云十六言佛便周。豈可行人不遵此說？若其未解，當詢達人，慎勿抑經就情、以愚難智。況一家制立其例蓋多，如《般舟》三觀之文、《普賢》六根之懺，並是定中見聖始示其門。而智者教人，皆須預習方入道場。何不疑之，而獨責此？況一家正受味禪之外，六妙已上無不具於無漏之想，豈方等頓教念佛三昧純觀事耶？願勿謗經掇無間業。

Answer: The Buddha examines ordinary capacities and reveals the Dharma; the sequence of his presentation is difficult to fathom. For attaining the deep import of the sūtra, none is like the four reliances. Since they interpreted the general title through the three contemplations and three bodies, and stated that in the sixteen, speaking of the Buddha is already comprehensive, how could a practitioner not follow this instruction? If one does not yet understand, one should consult those of attainment; take care not to suppress the sūtra to fit personal sentiments, using foolishness to challenge wisdom. Moreover, formulations established by our school are abundant: for instance, the text on the three contemplations in the Pratyutpanna and the repentance of the six sense faculties in the Samantabhadra [Contemplation Sūtra] only reveal their gates after the holy ones are seen in samādhi. Yet Zhizhe taught people that all must practice them in advance before entering the bodhimaṇḍa. Why do you not doubt those, but single out this one for censure? Furthermore, outside of our school's dhyāna of taste-attachment in ordinary absorption, from the six wondrous gates on up, there are none that do not possess uncontaminated thoughts; how could the mindfulness-of-Buddha samādhi of the Vaipulya sudden teaching contemplate purely phenomena? I pray you do not slander the sūtra and incur the karma of the Avīci hell.