宗鏡錄 17.23

17.23

He answers: If conditioned [phenomena] were eliminated, there would be no unconditioned. The true characteristic of the conditioned is itself the unconditioned. Just as the conditioned is empty, the unconditioned is also empty, because the two are not distinct. As for ultimate emptiness: all phenomena are ultimately empty, and this ultimate emptiness is also empty, because in emptiness there is no phenomenon; nor is there a relative opposition between the empty and the real. Furthermore, as for ultimate emptiness: it crushes all phenomena, leaving no remainder; therefore it is called ultimate emptiness. If there were the slightest remainder, it would not be called ultimate emptiness. As for beginningless emptiness: as said in the sūtra, the Buddha told the bhikṣus, 'Sentient beings have no beginning; bound by the cover of avidyā and attachment, they come and go in saṃsāra, and a beginning cannot be found.' Because it crushes these beginningless phenomena, it is called beginningless emptiness. As for the emptiness of dispersion: 'dispersion' refers to the characteristic of separation. For example, because phenomena come together in combination, they exist, just as a chariot, through its spokes, felloes, axle, and hub coming together, forms a chariot; if they are dispersed and each placed in a different location, the designation 'chariot' is lost. The causal conditions of the five skandhas coming together are why there is the designation 'person'; if one is separated from the five skandhas, a person cannot be found. As for nature-emptiness: the nature of all phenomena is constantly empty; because of provisional continuity, it seems as though it is not empty. For example, the nature of water is inherently cold; by relying on fire, it becomes hot; when the fire is removed and it rests for a long time, the water returns to cold. As the sūtra says, 'The eye is empty, devoid of self and what belongs to a self. Why? Its nature is simply like this.' As for the emptiness of individual characteristics: all phenomena have two kinds of characteristics: universal characteristics and specific characteristics. Because these two characteristics are empty, it is called the emptiness of characteristics. Universal characteristics are like impermanence and the like; specific characteristics are that although all phenomena are impermanent, each has its specific characteristic, such as earth having the characteristic of solidity and fire having the characteristic of heat. As for the emptiness of all phenomena: all phenomena have good and bad, internal and external. Because all phenomena arise from citta, they are called existent; because they lack self-substance, they are empty. As for the emptiness of non-attainment: all phenomena, even nirvāṇa without remainder, cannot be attained; therefore it is called the emptiness of non-attainment. As for the emptiness of non-phenomena, the emptiness of phenomena, and the emptiness of non-phenomena and phenomena: 'non-phenomena' refers to phenomena that have already ceased; because this cessation is non-existent, it is called the emptiness of non-phenomena. As for the emptiness of phenomena: phenomena arise from the combination of causes and conditions, so there are phenomena; because a real nature is non-existent, it is called the emptiness of phenomena. As for the emptiness of non-phenomena and phenomena: grasping the characteristics of non-phenomena and phenomena cannot be attained; this is the emptiness of non-phenomena and phenomena. And on up to saying: they are empty because they are free of self and what belongs to self; they are empty because they arise from the combination of causes and conditions; they are called empty because of impermanence, suffering, emptiness, and non-self; they are empty because beginning and end cannot be attained; they are called empty because of mind-only. Therefore one knows that the myriad phenomena all manifest from citta and all lack self-substance; all are described as empty. Therefore it is said: 'If one abides in these eighteen gates of emptiness and studies prajñā, then not a single phenomenon has ever been able to exceed the cognizant nature of my numinous terrace.' These eighteen kinds of emptiness, from the conditioned worldly five skandhas below to the unconditioned paramārthasatya above, gather in all phenomena, none of which are not empty. If one does not study prajñā and instead esteems other schools, one grasps existence without reaching the source of existence, and probes emptiness without exhausting the principle of emptiness. One must return to the Mirror of the Source and illuminate within to realize it; then externally not a single phenomenon will have any remainder left. Furthermore, this is being like emptiness, not that the substance itself is empty; for the true citta is unimpeded, reflecting and manifesting the myriad phenomena, just as empty space does not reject the unfolding of the various forms. Therefore, within the true citta, all can be manifested. Although all that is manifested is devoid of substance relying on citta—illuminating and seeing that the five skandhas are all empty—still, one also does not cling to emptiness, and is able to accomplish the Buddha-work. As a gāthā in the Avataṃsakasūtra says: / 'All the tathāgatas of the ten directions / Comprehend all phenomena without remainder; / Though they know that all are empty and tranquil, / They do not give rise to mental thoughts about emptiness. / Adorning all with a single adornment, / They also give rise to no discrimination regarding phenomena; / In this way they awaken all sentient beings: / All are devoid of nature, with nothing to be observed.'