四明十義書 1.74

1.74

蓋上人因遭詰難，始悟十種三法顯是果佛法相，定非直顯心性。其過既大，無由免脫，故於此難略不敢下筆，乃旁隨緣不變之說，約染淨兩緣釋之，意令心性通於佛果。其如《妙玄》與《釋籤》專對佛法生法揀示心性，既云定屬於因，故不可通果而釋。況《大意》、《金錍》專示陰心之性，故從染緣九界心說，實不通於佛界及真心也。

This is because your reverence, having suffered interrogation, only then realized that the ten kinds of threefold dharmas clearly belong to the dharmic marks of the fruit-Buddha and decisively do not directly reveal the mind-nature. Since your error was already grave and you had no way to escape it, you simply dared not set brush to paper regarding this interrogation; instead, turning aside to the doctrine of following conditions without changing, you explained it in terms of both defiled and pure conditions, intending to make "mind-nature" extend to the Buddha fruit. But the Miaoxuan and the Shiqian explicitly select and indicate the mind-nature in contrast to the Buddha-dharma and sentient-being-dharma; since they state that it decisively pertains to the causal stage, it cannot be explained as extending to the fruit. Moreover, the Dayi and the Jinbi exclusively point to the nature of the aggregate mind, and therefore speak from the mind of the nine realms conditioned by defilement; they truly do not extend to the Buddha realm or the true mind.