宗鏡錄 85.23

85.23

答。只由無體無性。方成萬有。萬有所起。不離真空。若言有性。一法不成。則空不自空。豈能容色。若色不自色。方能合空。摩訶衍論云。一切諸法唯心迴轉。無餘法者。如是心法亦不可得。楞伽經云。無心之心量。我說為心量。由心不可得之句。立大空之義。由無心之心量句。成幻差別之義。由大空之義。諸法得成。由幻差別義。空理得顯。

Answer: It is solely because it has no substance and no nature that the myriad existents can be established. What is produced as the myriad existents is not separated from true emptiness. If one says they have a nature, not a single phenomenon could be established: then emptiness would not be empty of itself, so how could it accommodate form? If form is not form of itself, only then can it unite with emptiness. The *Mahāyānāvatāraśāstra* says: "All phenomena turn solely through citta and there are no other phenomena; such mental phenomena are also unobtainable." The *Laṅkāvatārasūtra* says: "The citta-measure of no-citta, I call citta-measure." By means of the statement that citta is unobtainable, the meaning of great emptiness is established. By means of the statement of the citta-measure of no-citta, the meaning of illusory distinctions is established. Through the meaning of great emptiness, all phenomena can be established; through the meaning of illusory distinctions, the principle of emptiness can be revealed.