十不二門指要鈔 2.40

2.40

First, explaining that the effort of cultivation and realization perishes. Others say: 'Dream, space, phantom, and image—all four are analogies, matching wisdom, severance, cause, and effect.' Although their explanatory intent is not apparent, matching the dharmas seems somewhat fitting. They also say: 'Below "space", this character [míng] must be written [as "dark" / "unseen"]; its meaning is very convenient.' That is to say, the essence of delusion is like space, possessing only a name; therefore the fourth of the ten Mahāyāna analogies says that empty space has only a name without reality, and so forth. Although there are many who explain it with this character míng [dark], I fear it is ultimately not intimate. Now I only intend to reveal the principle; how would I dare to harbor bias? As for my view, if the various characters in the old texts have even a little reason, I follow them immediately; the holy eyes must see through my mind. If my wisdom is short and my words crude, failing to accord with the principle, I request all master scholars to point them out and reprove them. However, adducing these four analogies is to reveal the wondrous understanding of the person of the perfect [teaching]: all virtues are originally complete, and myriad delusions are fundamentally empty; although realization and cultivation are established, each and every one is uncreated. Therefore, diligently cultivating the practice of wisdom is like acting in a dream, accomplishing nothing whatsoever. Delusion has only a name, like space without reality; knowing it to be non-existent, it immediately ceases. Furthermore, cause and effect are explained in terms of the beginning and end of wisdom and severance: because the cause lacks that which can evoke, it is like a phantom; because the effect is not what is attained, it is like an image. Since understanding accords with reality, all four are uncreated. Cause and effect being so, how could there be duality?