宗鏡錄 59.25

59.25

Answer: These two natures mutually produce each other as active and passive, and both lack self-substance. Why is that? Because of false imagination, names and marks are established; because of names and marks, causes and conditions are established. If false imagination does not arise, how could names and marks exist? If names and marks do not exist, causes and conditions are empty, because the myriad dharmas do not depart from names. A verse of the Laṅkāvatārasūtra says: 'Just as in the practice of meditation, / Manifold [appearances] appear within a single thing, / Yet therein there are no manifold things: / The marks of false imagination are like this.' The explanation says: This refutes the conceptually constructed nature of false imagination. Just as when the two vehicles cultivate various meditative contemplations, when they perform the blue-visualization contemplation, nothing among heaven, earth, and the myriad things is not blue. Seeing blue where there is no blue is due to the transformation of citta: with respect to a single rūpa sphere, there are manifold differences. It is like ordinary beings falsely seeing birth and death, which is also falsely seeing birth and death where there is no birth and death. Furthermore, a verse of the sūtra says: 'Just as with various cataracts, / False imagination manifests manifold forms; / The cataract is neither form nor non-form: / Arising from conditions is realized to be like this.' This refutes the dependent nature of causes and conditions. Just as what is seen through cataracts of the eye has distinct differences, those dharmas arising from conditions are truly not existent. Thus, the substance of false imagination is empty, and causes and conditions lack self-nature; this itself is the ultimate single dharma of the consummated [nature]. Just as a person with clear eyes sees pure empty space, how much more so for the one true citta, which has nothing whatsoever beyond it.