宗鏡錄 59.33

59.33

Answer: For example, when walking at night, one sees a tree stump and takes it for a ghost, or suspects a rope to be a snake. Both the snake and the ghost are entirely devoid of name and substance; their natures and characteristics are ever quiescent. Although they cannot be found, fear arises in the mind, because affairs are accomplished though the substance is empty.

The commentary of Qingliang states: According to the analogies given in the *Mahāyānasaṃgraha*, all are analogies for the other-dependent nature. However, they are all meant to dispel doubts; because the doubts are different, the analogies are also distinct.
First, outsiders hearing that the characteristics of the other-dependent nature merely exist through false discrimination and are not real referents, immediately gave rise to the doubt: 'If there are no real referents, how can there be realms of experience?' Therefore it is said to be like an illusion, meaning that an illusion is magically created—how could the six places of objects of cognition be real?
Second, they doubted: 'If it is not real, how can there be the operation of citta and caittas?' Therefore it is said to be like a mirage, fluttering, not water yet resembling water, where mental activity falsely occurs.
Third, they doubted: 'If it is not real, how can there be the enjoyment of agreeable and disagreeable [things]?' Therefore it is said to be like in a dream, where there are really no men or women, yet there is the enjoyment of agreeable and disagreeable [things]; the waking state is also like this.
Fourth, they doubted: 'If it is not real, how can there be conceptual proliferation and speech?' Therefore it is said to be like an echo: there is really no sound, but the hearer takes it to be present.
Fifth, they doubted: 'If it is not real, how can there be wholesome and unwholesome karmic fruits?' Therefore it is said to be like a shadow, meaning like a reflected image in a mirror, hence also not real.
Sixth, they doubted: 'If it is not real, why do bodhisattvas perform deeds of benefit and joy?' Therefore it is said to be like a magical creation: one who creates transformations, though knowing they are not real, performs magical deeds; the bodhisattva is also like this.

Therefore, although the ten thousand phenomena are empty, their substance is empty yet accomplishes affairs; the one truth is not [conditionally] existent, yet without nature it follows conditions. Thus, serenely solid and congealed, it constantly follows the transformations of things; abundantly arising in activity, it does not stir from tathatā.