華嚴經義海百門 1.7

1.7

First, explaining pratītyasamutpāda: When one sees a dust mote, this dust mote is manifested by one's own mind. Because it is manifested by one's own mind, it becomes a condition for one's own mind. Because the condition manifests before one, mental phenomena then arise; therefore the dust mote is called a phenomenon of pratītyasamutpāda. A sūtra says: 'All phenomena arise from conditions; without conditions, they do not arise.' The causes and conditions of sinking into transmigration do not exist externally at all; in the end, there is no phenomenon outside the mind that can serve as a condition for the mind. Even if one discriminates the dust mote, it is not an object grasped. Yet this round, small mark of a single dust mote arises based on phenomena, established nominally as if existing, but ultimately has no real essence; it can neither be grasped nor abandoned. Because it cannot be grasped or abandoned, one knows that the essence of the dust mote is empty and nonexistent. Now, realising that conditions are not conditions, every arising is nothing other than wondrous; because the essence of pratītyasamutpāda is quiescent, arising is ever non-arising; realising that the essence accords with conditions, non-arising is ever arising. One who sees like this is said to have true knowledge and vision.