妙法蓮華經玄義 7.35

7.35

夫一向無生觀人，但信心益，不信外佛威加益，此墮自性癡。又一向信外佛加，不內心求益，此墮他性癡。共癡、無因癡，亦可解。自性癡人，眼見世間牽重不前者，傍力助進。云何不信罪垢重者，佛威建立，令觀慧得益耶？又汝從何處，得是無生內觀耶？從師耶從經耶？從自悟耶？師與經，即是汝之外緣。若自悟者，必被冥加，汝不知恩，如樹木不識日月風雨等恩。又三事，汝不知外加：一不信教。二不自行求外加。三不教人。直是汝之不信，非無外益也。經曰：非內非外，而內而外。而內故，諸佛解脫，於心中求。而外故，諸佛護念。云何不信外益耶！（云云）他、共、無因癡，例可解。即假故，無自性；即空故，無他性；即中故，無共性；雙照故，無無因性（云云）。

Now, those who practice the contemplation of non-arising exclusively believe only in the benefit of the mind and do not believe in the benefit of the external empowerment by the Buddha's majesty; this falls into delusion regarding inherent nature. Furthermore, exclusively believing in the external Buddha's empowerment without seeking benefit within the mind falls into delusion regarding other-nature. Delusion regarding shared nature and delusion regarding causelessness can also be understood accordingly. For a person deluded regarding inherent nature: when seeing in the mundane world that a heavy load cannot be pulled forward, an auxiliary force assists progress; why do they not believe that for those with heavy defilement and sin, the Buddha's majestic power establishes them, enabling their contemplation wisdom to obtain benefit? Moreover, from where did you obtain this internal contemplation of non-arising? From a teacher? From a sūtra? Or from self-awakening? The teacher and the sūtra are precisely your external conditions. If it was from self-awakening, it was necessarily aided by hidden empowerment; you do not know gratitude, like trees that do not recognize gratitude toward the sun, moon, wind, and rain. Furthermore, in three matters you fail to recognize external empowerment: first, not believing the teaching; second, not seeking external empowerment through your own practice; third, not teaching others. It is simply your disbelief; it is not that external benefit does not exist. The sūtra says: 'It is neither internal nor external, yet it is internal and external.' Because it is internal, the liberation of all buddhas is sought within the mind. Because it is external, all buddhas protect and remember [beings]. How can one not believe in external benefit! (and so forth). Other-nature, shared nature, and causelessness delusion can be understood by analogy. Because it is immediately provisional, there is no inherent nature; because it is immediately empty, there is no other-nature; because it is immediately the middle, there is no shared nature; because it illumines both, there is no causeless nature (and so forth).