四明十義書 2.204

2.204

如《輔行》云但觀理具，上人乃以不但觀理具消之。《四念處》令專觀內心，即以不專內消之。此玄說果佛法性，便以純談理觀消之。正談佛果法相，乃以直顯心性消之。《妙玄》絕待三法，乃以隔別事相消之。《止觀》妄染陰識，乃以非染非淨消之。《妙玄》心定在因，乃以心非因果消之。此玄當體真法，乃以一念妄心消之。不二門一切三法離合，乃□單將三因消之。然一家教觀，盡以曲解、顛倒消之；至於破立，全無所以也。

For instance, when the Fuxing says 'only contemplating inherent inclusion in principle,' the Superior interprets it as 'not only contemplating inherent inclusion in principle.' When the Four Foundations of Mindfulness instructs one to contemplate the inner mind exclusively, you interpret it as 'not exclusive to the inner.' When this Xuan speaks of the dharmatā of the fruit-Buddha, you interpret it as 'purely speaking of principle contemplation.' When it directly discusses the doctrinal marks of the Buddha-fruition, you interpret it as 'directly revealing the mind-nature.' When the Miaoxuan discusses the three absolute dharmas, you interpret them as disconnected phenomenal marks. When the Zhiguan discusses the consciousness of the aggregates as deluded and defiled, you interpret it as 'neither defiled nor pure.' When the Miaoxuan states that 'the mind is definitely in the cause,' you interpret it as 'the mind is neither cause nor fruit.' When this Xuan speaks of the intrinsic essence of true dharmas, you interpret it as 'a single thought-moment of deluded mind.' When the Gate of Non-Duality speaks of the separation and combination of all three dharmas, you interpret it [...] solely in terms of the three causes. Thus you interpret the teachings and contemplations of the entire school through distorted views and reversals; when it comes to refuting and establishing, there is no coherence whatsoever.