首楞嚴義疏注經 4.225

4.225

The truths, conditions, contemplative wisdom, cessation, the path, and the six perfections and below are all world-transcending dharmas; suffering, origination, the twelve links of conditionality, the three categories, and the seven great elements are all worldly. The above general negation of all marks is based on the gate of tathatā, revealing the meaning of the ultimate truth: all is empty, and whatever possesses marks is illusory. Because of mutual dependence, there are only names, and names are themselves empty. Here, they are negated in sequence: initially, due to avidyā there is deluded consciousness; transformed by deluded consciousness, the spatial realm appears; because the spatial realm appears, the four great elements congeal; because the four great elements arise, the faculties and dusts exist; because faculties and dusts combine, the various consciousnesses come to be. With the three—faculties, objects, and consciousnesses—becoming karmic nature, the twelve links of dependent origination turn in transmigration through birth and death; as an antidote to this, there are the world-transcending dharmas of contemplative wisdom. Because beings of the world-transcending realm differ in sharpness and dullness, the sequence of the three vehicles is divided; when the three converge into the one, there is the Buddha fruit. The fruit involves that which realizes and that which is realized, thus dividing into bodhi and nirvāṇa. When nirvāṇa possesses its virtues, there are permanence, bliss, self, and purity. Therefore, names are established in mutual dependence from one to another; each lacks intrinsic nature, and all are empty.