四明十義書 1.152

1.152

且《義例》既推分別之過在乎內心，此之分別豈非無明。若未伏斷，何能歷境任運泯合？方等正觀約未斷伏說，故歷外事之時須念念相續進功令觀無間，方得入不二之門。那得齊今任運泯合耶？此則上人不解《義例》與方等成未成相，致茲謬對也。

Furthermore, since the Yili attributes the fault of discrimination to the internal mind, is not this discrimination indeed ignorance? If it has not yet been subdued and severed, how could one range across objects and have them spontaneously fuse in unison? The direct contemplation in the Fangdeng is spoken with respect to what has not yet been severed and subdued; therefore, when ranging across external phenomena, one must progress thought-moment to thought-moment in succession to make contemplation uninterrupted, and only then can one enter the non-dual gate. How could this be equated with the present 'spontaneously fuse in unison'? This is your reverence failing to understand the characteristics of accomplishment versus non-accomplishment in the Yili and the Fangdeng, which has brought about this erroneous matching.