涅槃經遊意 1.232

1.232

明俗中有流動□法去來，今佛智作，若為照，若逐境，有去來，則佛知無常；若不逐境，境去來，則不與境攝。（弟子決解孝云：境有去來，是□誰心？若約因緣去來，境智亦因緣；去來既因緣，何因果去來與不去來？去則靜，來則動，因緣則智，智則無相。但覺者去來，是相無常。若知無常，境智亦無常，是來有得為疑，且去來相則顛倒，顛倒之境本來所無，何智所知？）

It is clarified that within the conventional there are dharmas of flux […] coming and going. If the Buddha's wisdom now acts, how does it illumine? If it follows the object and has coming and going, then the Buddha's wisdom is impermanent; if it does not follow the object while the object comes and goes, then it does not engage with the object. (The disciple Juejie Xiao states: Objects have coming and going—to whose mind does this belong? If coming and going are according to conditioned arising, object and wisdom are also conditioned; since coming and going are conditioned, by what cause would the fruit come and go or not come and go? Going is stillness, coming is motion; conditionality is wisdom, and wisdom is markless. But what the aware one perceives as coming and going is the mark of impermanence. If one knows impermanence, object and wisdom are also impermanent; this coming having acquisition is doubtful, and furthermore the marks of coming and going are inverted; since inverted objects originally do not exist, by what wisdom are they known?)