宗鏡錄 66.24

66.24

答。財寶是色。從業因生。以業增勝故。即財寶豐盈。由業不清淨故。貧無一物也。此則有無因業。非是我所能為也。若言財寶實有。非由業因緣有者。即一切眾生執有我所。何故有貧富不同。故知由業因緣。非我實有也。說長者多盈財寶。餓鬼無一毛覆身。業是也。破中間見聞等病故。於中間分為六識也。見聞等病。空無所有也。若言見聞等是我非是識者。如聾盲人。有我。何不得見聞等耶。既聾盲等人。雖有於我。而不得見聞者。故知見是識。非是我也。是知於此根塵識三處推擇。唯有法而無我人。

Answer: 'Wealth and treasures are form, arising from karmic causes. Because karma is predominant, wealth and treasures are abundant; because karma is impure, one is poor without a single thing. This existence or non-existence is caused by karma; it is not what can be done by a self. If one says that wealth and treasures are real existents and do not exist due to karmic causes and conditions, then since all sentient beings cling to having "mine," why are there differences between rich and poor? Therefore, know that they are due to karmic causes and conditions, not real possessions of a self. It is said that elders have an abundance of wealth and treasures, while hungry ghosts do not have a single hair to cover their bodies—it is karma that causes this. To refute the afflictions of seeing, hearing, and so on in between, the six consciousnesses are posited in between; the afflictions of seeing, hearing, and so on are empty and have nothing at all. If one says that seeing, hearing, and so forth are the self and not consciousness, then since deaf and blind people have a self, why can they not see and hear? Since deaf and blind people, although having a self, cannot see or hear, know therefore that seeing is consciousness, not a self. From this it is known that when investigated and analyzed in these three loci of faculties, objects, and consciousnesses, there are only dharmas, and no self or person.'