宗鏡錄 88.25

88.25

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.'