宗鏡錄 88.25

88.25

答。此智雖不約緣生。而從緣顯。若執無因。皆成外道。如古師云。佛法雖有無師智。自然智。而是常住真理。要假緣顯。則亦因緣矣。法華經云。佛種從緣起。楞伽經云。大慧白佛。佛說常不思議。彼諸外道。亦有常不思議。何以異耶。佛言。彼諸外道無有常不思議。以無因故。我說常不思議有因。因於內證。豈得同耶。是則真常亦因緣起。故知無有一法。不從心而生。三乘之道。悉皆內證。若心外立義。任說幽玄。皆成外道。又若入唯識智。雖不執前境。不同愚闇。無知無見。雖照境虛。智眼斯在。能斷金剛般若論頌云。雖不見諸法。非無了境眼。所以永嘉集云。夫境非智而不了。智非境而不生。智生則了境而生。境了則智生而了。智生而了。了無所了。了境而生。生無能生。生無能生。雖智而非有。了無所了。雖境而非無。無即不無。有即非有。有無雙照。妙悟蕭然。如火得薪。彌加熾盛。薪喻發智之多境。火比了境之妙智。其詞曰。達性空而非縛。雖緣假而無著。有無之境雙照。中觀之心歷落。又頌曰。若智了於境。即是境空智。如眼了空華。是了空華眼。若智了於智。即是智空智。如眼了眼空。是了眼空眼。智雖了境空。及以了智空。非無了境智。境空智。猶有。了境智空智。無境智不了。如眼了空華及以了眼空。非無了空眼。華空眼。猶有。了華眼空眼。無華眼不了。

Answer: Although this wisdom is not spoken of as produced by conditions, it is manifested through conditions. If one clings to causelessness, it all becomes non-Buddhist. As an ancient master said: 'Although the Buddhadharma has un-tutored wisdom and spontaneous wisdom, they are the permanently abiding true reality; requiring conditions to be manifested, they are also dependent on causes and conditions.' The Lotus Sūtra says: 'The Buddha-seed arises from conditions.' The Laṅkāvatārasūtra says: 'Mahāmati addressed the Buddha: "The Buddha speaks of the permanent and inconceivable; those non-Buddhists also have the permanent and inconceivable. How do they differ?" The Buddha said: "Those non-Buddhists have no permanent and inconceivable, because it lacks a cause. What I call the permanent and inconceivable has a cause: it is caused by internal realization. How could they be the same?"' Thus, true permanence also arises dependent on causes and conditions. Therefore, know that there is not a single dharma that is not born from mind. The path of the three vehicles is entirely realized internally. If one establishes tenets outside the mind, however abstruse and profound they may be explained, they all become non-Buddhist.
Furthermore, if one enters the wisdom of consciousness-only, although one does not grasp at external objects, one is not like the foolish and dark who have neither knowledge nor vision; although illuminating objects as empty, the wisdom eye is present. The verse of the Vajracchedikāprajñāpāramitāśāstra says:
'Although not seeing dharmas, / it is not without the eye that discerns objects.'
Therefore, the Collection of Yongjia says: 'Now, without wisdom, an object is not understood; without an object, wisdom does not arise. When wisdom arises, it arises by understanding an object; when an object is understood, wisdom arises and understands it. When wisdom arises and understands, in understanding there is nothing to be understood; when it arises by understanding an object, in arising there is nothing capable of arising. In arising there is nothing capable of arising: though it is wisdom, it is not existent; in understanding there is nothing to be understood: though it is an object, it is not non-existent. Non-existence is precisely not non-existence; existence is precisely non-existence. Existence and non-existence are doubly illuminated; wondrous awakening is tranquil and detached. Just as when fire obtains fuel, it blazes ever more brightly: fuel is compared to the many objects that bring forth wisdom; fire is compared to the wondrous wisdom that understands objects.' Its words say:
'Reaching the emptiness of nature, one is not bound; / though relying on the provisional, one is without attachment. / The realms of existence and non-existence are doubly illuminated; / the mind of the middle contemplation is clearly distinct.'
It also says in verse:
'If wisdom understands an object, / it is precisely the wisdom that objects are empty; / like the eye discerning sky-flowers, / it is the eye discerning sky-flowers. / If wisdom understands wisdom, / it is precisely the wisdom that wisdom is empty; / like the eye discerning the eye's emptiness, / it is the eye discerning the eye's emptiness. / Although wisdom understands that objects are empty / and understands that wisdom is empty, / it is not without the wisdom that understands objects: / the wisdom of an object's emptiness still exists; / the wisdom of the emptiness of wisdom understanding objects / is not without wisdom discerning objects. / Just as the eye discerns sky-flowers / and discerns the eye's emptiness, / it is not without the eye discerning emptiness: / the eye of flower-emptiness still exists; / the eye of the emptiness of the eye discerning flowers / is not without the eye discerning flowers.'