四明十義書 2.63

2.63

故《指要》斷云：心造之義尚虧，無差之文永失。以我一念心法，及一切眾生、十方諸佛，各各論於事造、人人說於理具，而皆互具互攝方名三無差別。若謂己心迷則成一切眾生、己心悟則成十方諸佛者，豈可一人悟則令一切眾生皆成佛耶（不可論理成，今說事成也）？若爾者，釋迦觀心久悟，我輩那作凡夫耶？又豈可一人迷則令十方諸佛皆作眾生耶（不可論權作，今說實作耳）？以我獨猶迷故，釋迦重作凡夫無有是處。故知《珠指》辨心法尚自不足，生佛各有二造，全然不識也。又復心法局在於理，殊無事理相即之義。

Therefore the Zhiyao decisively states: "The meaning of mind-production is still deficient, and the passage on non-differentiation is lost forever." For in one thought-moment of my mind-dharma, as well as in all sentient beings and all buddhas of the ten directions, phenomenal production is discussed in each, and inherent possession in principle is stated in everyone; and only when all mutually possess and mutually subsume one another is it called "the three are without differentiation." If one were to claim that when one's own mind is deluded it forms all sentient beings, and when one's own mind is awakened it forms all buddhas of the ten directions, how could it be that when one single person awakens, all sentient beings are caused to become buddhas (this cannot be discussed in terms of attainment in principle; we are now speaking of phenomenal attainment)? If that were so, since Śākyamuni has long been awakened through contemplating the mind, why should our cohort still be ordinary beings? Furthermore, how could it be that when one single person is deluded, all buddhas of the ten directions are caused to become sentient beings (this cannot be discussed in terms of provisional manifestation; we are now speaking of actual manifestation)? Since I alone am still deluded, it is impossible that Śākyamuni should once again become an ordinary being. Thus we know that the Zhuzhi is deficient even in distinguishing the mind-dharma, and completely ignorant of the fact that sentient beings and buddhas each have the two kinds of production. Moreover, it restricts the mind-dharma to principle, having no sense whatsoever of phenomenal phenomena and principle being mutually identical.