四明十義書 2.69

2.69

上人以久習此解，毒氣深入。雖因前後徵詰，得知須觀陰心，及知心佛眾生俱事俱理；而釋諸難意還扶舊見皆歸一邊，乃謂須是非染非淨之心方能造於如來，全不許妄染之心造如來也。此則全乖陰識理具佛性之義，又虧煩惱之儔為如來種之文，又違性指三障之說。又只知類種，全不識敵對種也，煩惱即菩提之言浪施，生死即涅槃之文徒設。

Because you have long practiced this interpretation, its toxic vapor has penetrated deeply. Although through successive interrogations you have learned that one must contemplate the mind of the aggregates, and known that mind, buddhas, and sentient beings are all phenomena and all principle, yet your explanations of the various challenges still support your old view, all reverting to one extreme. You claim that only a mind that is neither defiled nor pure can produce the Tathāgata, and completely refuse to allow that a defiled and deluded mind produces the Tathāgata. This completely violates the principle that the consciousness of the aggregates inherently possesses buddha-nature in principle, also diminishes the text stating that the cohort of afflictions is the seed of the Tathāgata, and furthermore contradicts the teaching that the nature points to the three obstacles. Moreover, you know only homogeneous seeds and are entirely ignorant of oppositional seeds, rendering the statement that afflictions are bodhi a waste, and the text that saṃsāra is nirvāṇa a vain formulation.