宗鏡錄 72
English (machine translation) 72
- Language
- English
72.1
Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery.
72.2
Now, facing the great beings who have ascended the bhūmis, the celestial drum proclaims the Dharma gate of the unreliant seal; to refute the erroneous traditions of outsiders, the Lord of the Teachings explained the right path of causes and conditions. Since the grounds of reliance are established, one must depend on the portals of analysis. May I ask: how many kinds of grounds of reliance are there?
72.3
Answer: Broadly there are fifteen grounds of reliance, and briefly there are three reliances. As for the fifteen grounds of reliance: first, the ground of reliance of speech; second, the ground of reliance of reception; third, the ground of reliance of habit energy; fourth, the ground of reliance of being moistened; fifth, the ground of reliance of immediate cessation; sixth, the ground of reliance of sense objects; seventh, the ground of reliance of faculties; eighth, the ground of reliance of action; ninth, the ground of reliance of human effort; tenth, the ground of reliance of true seeing; eleventh, the ground of reliance of conformity; twelfth, the ground of reliance of virtuous capability; thirteenth, the ground of reliance of combination; fourteenth, the ground of reliance of obstruction; and fifteenth, the ground of reliance of non-obstruction. The Baifa chao matches the fifteen grounds of reliance with the ten causes. First, the ground of reliance of speech takes dharmas, names, and concepts as the cause of speech. What is meant by dharmas is all dharmas: because there are these dharmas to be explained, they can cause the internal minds of sentient beings to give rise to concepts. Having conceptualized these dharmas to be explained, one subsequently establishes their names. After names are established in the internal mind, speech can then be produced. Thus, the three—dharmas, names, and concepts—come first and are the producers, and only then is the produced speech able to arise. Relying on this ground of reliance of speech, the discursive cause is established. Second, the ground of reliance of reception: 'receiving' means accepting and taking in; 'reception' extends to the five feelings, and the five feelings all have receiving and taking in as their nature. Relying on this ground of reliance of reception, the dependent cause is established. 'Observing' means facing; 'depending' means relying upon. That is, the producer and produced face and rely upon each other to establish the cause. Third, the ground of reliance of habit energy: this refers to internal and external seeds in the state of future maturation before they have been moistened. This is called the ground of reliance of habit energy. Established upon these unmoistened seeds, it is the pulling cause. As for internal seeds, for instance, within the eighth consciousness there are limitless seeds; before defiled seeds have been moistened by the water of craving and grasping, although they do not immediately produce actual manifestation, there is nonetheless upon these seeds the function of pulling and generating the fruits of actual manifestation that will arise in the future. It is based on these seeds that it is named the pulling cause. Fourth, the ground of reliance of being moistened: regarding the seeds of the aforementioned ground of reliance of habit energy, once they have been moistened, although they do not immediately produce actual manifestation, they are nevertheless already moistened. These moistened seeds can serve as the ground of reliance for the subsequent proximate fruit of actual manifestation. The former ground of reliance of habit energy was spoken in terms of internal and external seeds that have not yet been moistened; this ground of reliance of being moistened is spoken in terms of internal and external seeds that have already been moistened. Based on the ground of reliance of being moistened, the generative cause is established. Fifth, the ground of reliance of immediate cessation: this is the immediately antecedent condition among the citta and caitta dharmas. That is, the preceding cessation of citta and caitta serves as the condition. 'Condition' means the function of opening, avoiding, and guiding. That is, the preceding cessation acts as the condition, able to serve as the ground of reliance for the subsequent moment's aggregate of citta and caitta. The subsequent moment's citta and caitta arise by relying on that preceding moment's condition; hence it is named the ground of reliance of immediate cessation. Based on this ground of reliance of immediate cessation, the receptive cause is established. This one cause is broad: the six kinds of grounds of reliance from here downward are all subsumed under the receptive cause. Sixth, the ground of reliance of sense objects: this is the object-condition of all objective realms. Because all these object-conditions and objective realms can serve as the place of support and arising for all the cognizing citta and caittas. Because the mind does not arise in isolation, but only arises by relying on objects, this is also a receptive cause. Seventh, the ground of reliance of faculties: this refers to the six internal bases, namely the five material faculties and the mental faculty, making six. These six faculties are the places upon which the eight consciousnesses and mental factors depend. The former ground of reliance of immediate cessation took the function of the preceding moment of the eight consciousnesses as the ground of reliance to induce the subsequent moment to arise; now, this ground of reliance of faculties takes the present five material faculties and the seventh mind [as its referents], and is named the ground of reliance of faculties, also establishing the receptive cause. Eighth, the ground of reliance of action:
72.4
Question: What is meant by the ground of reliance of action?
72.5
Answer: This applies generally to human activity as well as the function of implements. As for human activity, it refers to the technological skill and knowledge of sentient beings that can construct halls and palaces or fashion various utensils and objects. As for implements, it refers to various mundane tools, such as the implements used and enjoyed like adzes, axes, carriages, and boats. One must simply understand that all distal supporting manifest conditions that can accomplish various tasks are this basis of function. Thus, excluding seeds within consciousness, seeds of external phenomena, seeds generating manifest activity, manifest activity perfuming seeds, seeds leading to seeds, and proximal supporting manifest conditions, which are not bases of function. Here, too, the cause of apprehending is established. Ninth, the basis of human effort: within the preceding basis of function, it takes only the effort of the agent, the person. Here, too, the cause of apprehending is established. Tenth, the basis of true views: because all uncontaminated views are not false, they are called true; being that upon which all remaining uncontaminated conditioned and unconditioned dharmas rely, they are called a basis. Here, too, the cause of apprehending is established. As for these preceding six causes of apprehending: apprehending means the mutual implication and assistance of cause and effect. Simply excluding the direct causal condition, taking externally all other distal conditions that assist in producing [the result] is called the cause of apprehending. Thus the Abhidharmasamuccaya states: 'Like the sun, water, and manure with respect to cereal and wheat sprouts: though these are generated from their own seeds, increasing their strength is called the cause of apprehending.' Eleventh, the basis of conformity: all seeds and manifest activities of form, mind, and so forth have [the capacity to] conform to their own nature and to superior dharmas of the same category; hence it is called the basis of conformity. 'Conforming to its own nature' excludes other dharmas from serving as a basis and cause for it—as the seeds of the three natures within the eighth consciousness each look to the manifest activities of the three natures respectively as basis and cause. 'Superior dharmas of the same category' means that, for example, uncontaminated dharmas serve as the causal basis only for superior dharmas of their own uncontaminated conditioned and unconditioned category, not serving as causes for inferior, base, contaminated dharmas. Within contaminated stages there are likewise superior and inferior [dharmas], and their cause and effect are also like this. Here, the cause of inducement is established. 'Inducing' means leading forth; 'arising' means generating; because as a cause it can lead forth and generate the fruit. Twelfth, the basis of specific function: without distinguishing own-nature from other-nature, all dharmas each have causes and effects that correspond to them; this is called specific function. For example, wholesome karma of the five or eight precepts definitely leads to the eighth [consciousness] of humans and devas, not leading to the eighth of the three destinies, because they do not correspond. If ten unwholesome karmas, they definitely lead to the eighth of the three destinies, not leading to the eighth of humans and devas, because the nature of the cause does not correspond. Dharmas of one's own realm serve as causes for one's own realm. In this way, all contaminated dharmas of the three realms each have specific functions as their causes. It is like the one hundred and twenty administrative bureaus in Chang'an: each has its own official duties as cause, corresponding to what it administers. As for pure causes: the seeds of the three vehicles each look to the conditioned and unconditioned fruits of their own respective three vehicles as causes. Here, the cause of distinct determination is established. 'Determined' means that cause and effect correspond to one another; because they are not shared with others, it is called 'distinct'. For example, monastics corresponding to keeping the vegetarian fast and precepts is called 'determined'; because it is not shared with the fourfold occupations of laypeople, it is called 'distinct'. Thus, all dharmas looking to one another each have the cause of distinct determination. Thirteenth, the basis of combination: here the cause of co-operation is established. From the second, the basis of reception, up to the twelfth, the basis of specific function, it universally subsumes the preceding six causes and eleven bases as the essence of this basis of combination. Because the preceding eleven bases each possess combined power with respect to the fruits generated, sustained, accomplished, and attained by themselves, it is called the basis of combination. Thus based on this, the cause of co-operation is established. Because these six causes—from dependency up to distinct determination—together accomplish a single undertaking, the six causes are said to be co-operating. To elucidate by briefly taking one dharma: when the visual consciousness arises, it depends on conditions such as space and light, establishing this as the cause of dependency. Because of the existence of the two types of seeds, new and original, respectively, there are the cause of traction and the cause of origination. Next, taking the equal-and-immediate condition, faculties, objects, and so forth, they are established as the cause of apprehending. Looking to the preceding leading to the succeeding, it is the cause of inducement. Because of nominal seeds, there is the cause of distinct determination. Other dharmas are also like this. Fourteenth, the basis of hindrance, establishing the cause of contradiction: delusion can hinder wisdom, light can hinder darkness, and so forth; that is, light is the cause and darkness is established as the fruit. Based on this, the cause of contradiction is established. Fifteenth, the basis of non-hindrance, establishing the cause of non-contradiction: the Vijñaptimātratāsiddhiśāstra states: 'The fifteenth, the basis of non-hindrance, refers to dharmas that do not hinder in matters of generation, abiding, accomplishment, and attainment.' Based on this, the cause of non-contradiction is established. Briefly, there are three bases: first, the basis as causal condition, which is the co-existent basis and also the seed basis; second, the basis as sovereign condition, which is the sovereign condition; third, the basis as equal-and-immediate condition, which is the opening-and-guiding basis. First, the basis as causal condition: it refers to one's own seeds. All conditioned dharmas depend on this basis, because separated from their own causal condition they definitely do not arise. This basis as causal condition gets its name in relation to the fruit: the cause is precisely the condition; it does not take the sense of mere reason. Because this cause is that upon which the fruit relies, the manifest activity is called the fruit, and the seed capable of producing it is called the causal condition. Furthermore, 'cause' is the cause of the manifest fruit; 'condition' means that this cause has the function of directly generating the manifest fruit, hence it is called condition.
72.6
Question: What is the difference between the basis as causal condition and the causal condition?
72.7
Answer: The basis is narrow; the condition is broad. The causal condition has three meanings: first, seed leading to seed; second, seed generating manifest activity; third, manifest activity perfuming seed. The basis as causal condition takes only the single meaning of seed generating manifest activity; this is the true basis as causal condition. If a seed generates a seed, it is only called a causal condition and cannot be called a basis, because cause and effect are in different moments; the preceding moment lacks real entity and is not a basis, which must necessarily be simultaneous.
72.8
Question: In the case of manifest activity perfuming a seed, cause and effect are also in the same moment; why is it not a basis?
72.9
Answer: Although manifest activity perfuming a seed is in the same moment, it lacks the sense of the cause being hidden and submerged while the fruit is manifest; therefore, it is also not the basis as causal condition. Hence we know that only taking the meaning of the true causal condition is it called a basis. Only when fully possessing three meanings is it called the basis as causal condition: first, being dominant, which means the seed is dominant; second, the cause is hidden and submerged while the fruit is manifest, which excludes manifest activity perfuming a seed; third, cause and effect are simultaneous, which excludes seed generating seed.
72.10
Question: Taking this seed as the essence of the basis as causal condition, what dharmas are taken as that which relies on it?
72.11
Answer: All conditioned dharmas depend on this basis; that is, all conditioned, conditionally arisen dharmas, form and mind alike, must depend on their own seeds as their basis. Because these seeds exist, all manifest activities of form and mind can only then arise; because separated from their own causal condition, they definitely do not arise. The meaning is: if a manifest state of mind is separated from its own mental seeds, it definitely does not arise; form dharmas are also like this. Second, the basis as sovereign condition: the sovereign condition itself is broad, applying generally to existence and non-existence, and distal sovereignty. When serving as a basis it is narrow, taking only what has efficacy and is proximal sovereignty. Because the five physical faculties along with the mental faculty base—only these six internal bases—form the essence of the sovereign basis. This excludes the six external sense fields looking toward mind and mental factors: they are merely sovereign, and cannot be the essence of the basis. Furthermore, it takes only the simultaneous eight consciousness-kings as the mental faculty base, because the mental faculty base can take as conditions the eight consciousnesses. If it is the equal-and-immediate mind, it constitutes a basis of its own, and hence is not taken. Thus this sovereign basis must possess three meanings: first, having efficacy; second, being proximal; third, being internal. The six external sense fields, because they lack these three meanings, are merely conditions and not bases. As for the dharmas that rely on it: all minds and mental factors depend on this basis. Saying 'all minds and mental factors' excludes the last three categories—matter, formations not associated with mind, and the unconditioned—none of which have a sovereign basis.
72.12
Question: Can all these minds and mental factors operate if the six internal bases are absent?
72.13
Answer: Because separated from co-existent faculties, they definitely do not operate. The meaning is: when there is no faculty on which to rely, those minds and mental factors definitely cannot operate. Third, the basis as equal-and-immediate condition: the equal-and-immediate basis is narrow, taking only consciousness-kings, because consciousness-kings have the sense of dominance. As for the equal-and-immediate condition among the four conditions, it is broad, applying to both mind and mental factors. Because the preceding consciousness-king has efficacy and can lead to the generation of the collection of minds and mental factors of the succeeding moment, it is called 'equal', as their power and function are equal; having no hindrance from their own kind, it is called 'immediate'.
72.14
Question: What does this basis take as its essence?
72.15
Answer: The eight consciousness-kings of the preceding moment are collectively named equal-and-immediate; this is the essence of the basis. That is, the preceding consciousness-king serves as the basis for the succeeding mind and mental factors.
72.16
Question: The mental dharma of the preceding moment has already ceased and lacks entity; how can it serve as a basis?
72.17
Answer: When it previously ceased, it had already provided opening and guidance for the present consciousness. The meaning is: when that preceding consciousness-king was about to cease, it had the power and function to lead the succeeding moment to arise; having performed this function, it then ceased. Thus, the present single moment having the function of setting into motion the succeeding [moment] is taken as the dharma-essence; it does not take past, already ceased dharmas devoid of entity as the basis.
72.18
Question: If that preceding consciousness-king's having the power and function to lead the succeeding is called the basis, what dharmas are taken as that which relies on it?
72.19
Answer: All minds and mental factors depend on this basis. That is, for all minds and mental factors to arise, they must definitively depend on this previously ceased mind as their basis before they can arise.
72.20
Question: If minds and mental factors do not rely on the previously ceased consciousness-king, can they still arise?
72.21
Answer: Because separated from the opening-and-guiding faculty, they definitely do not operate. The meaning is: if mind and mental factors do not obtain the preceding consciousness-king as opening and guidance, they have no cause whereby they may arise.
72.22
Question: Mental dharmas arise from the four conditions; why are three conditions separately established as bases, while the object condition is not?
72.23
Answer: Because the three conditions possess the meanings of constancy and lordship, they are both conditions and bases. The objective condition all possesses the meaning of constancy, but because it lacks the meaning of lordship, it is merely a condition and not a base. Furthermore, the seed-base possesses six characteristics. The six characteristics are: first, instantaneous cessation; second, co-existence with the fruit; third, constant succession; fourth, determined nature; fifth, awaiting manifold conditions; sixth, inducing its own fruit. 'Instantaneous cessation' means that as soon as its substance is born, it must cease without interval; only when it possesses such superior capacity does it become a seed. 'Co-existence with the fruit' means that it manifests together and harmoniously unites with the active fruit it produces; only then does it become a seed. 'Constant succession' means that it must continue as a single category over a long duration until reaching the ultimate stage; only then does it become a seed. 'Determined nature' means that following the power of the cause, it produces the good, bad, and so forth, with its capacity determined; only then is it called a seed. 'Awaiting manifold conditions' means that it must await the harmonious combination of its own manifold conditions so that its capacity becomes superior; only then does it become a seed. 'Inducing its own fruit' means that regarding distinct fruits such as form, mind, and so forth, it respectively induces each to arise; only then does it become a seed. Furthermore, the 'simultaneous base' means that the basis and that which relies on it exist at the same time. As for a 'base,' all conditioned phenomena of arising and cessation that arise and abide by relying on causes and depending on conditions are termed 'bases.' A base possesses four characteristics: first, determination; second, possessing an object; third, acting as lord; fourth, causing citta and caittas to grasp their own cognitive objects. Only then is it named a 'basis.' These four bases each have what they exclude. First, as for the first characteristic, 'if a phenomenon is determined,' this precisely excludes taking the first five consciousnesses as undetermined bases for the sixth consciousness. Now, to be a basis, it must first be definitely present to qualify; when the sixth [consciousness] is present, the first five are not determinately present. It also excludes taking the five material faculties as a base for the eighth [consciousness], which is also not determinately present—just as when born into the formless realm, the eighth [consciousness] has no material faculties as a base. It also excludes taking the active seventh [consciousness], which can perfume, as the growth base for the seeds that are perfumed, and so forth, because this active consciousness that can perfume is subject to interruption and thus lacks the meaning of determination.
72.24
Question: If possessing the meaning of determination means that it is a basis, then the four great elements, the vital faculty, the five sense data, and seeds all possess the meaning of determination, and so they should be bases; for when an active consciousness is present, seeds are definitely and determinately present.
72.25
Answer: We exclude them using the second characteristic: 'possessing an object.' 'Possessing an object' means having the capacity to illuminate and condition objects. Except for citta, caittas, and the consciousnesses of the five material faculties, all other phenomena do not possess objects. Now, although the four elements, the five sense data, the vital faculty, and so forth possess the meaning of determination, they lack the characteristic of possessing an object, and therefore are not bases.
72.26
Question: If possessing two characteristics entitles something to be called a basis, then the five omnipresent mental factors also possess the two characteristics of determination and possessing an object, and so they should be bases for citta and caittas.
72.27
Answer: We exclude them using the third characteristic: 'acting as lord.' Now, although the five omnipresent mental factors possess the two characteristics, because they lack the meaning of lordship, they too are not bases.
72.28
Question: If possessing three characteristics makes something a basis, then the active manifestation of the eighth consciousness, in relation to the seeds within the consciousness, also possesses the three characteristics of determination, possessing an object, and acting as lord. Thus, this active eighth consciousness should be the simultaneous base for the seeds.
72.29
Answer: We exclude it using the fourth characteristic: 'causing citta and caittas to grasp their own cognitive objects.' That is, it must cause the relying citta and caittas to condition and grasp the object of their basis; only then does it become a basis. Now, the active eighth consciousness cannot cause the seeds to grasp their own cognitive objects, and therefore it is not a basis. The seeds within the eighth consciousness presently lack cognitive consideration and cannot grasp their own cognitive objects; hence the eighth is not the basis of the seeds, but merely has the sense of a support.
72.30
Question: I wonder which phenomena possess these four characteristics so as to sufficiently be named a basis?
72.31
Answer: They are the five material faculties and the manas-sense-base. Precisely these six sense-bases possess the four preceding characteristics and sufficiently merit the name of basis alone.
72.32
Question: As the internal six sense-bases are the simultaneous bases, how do they differ in substance and meaning from the six faculties?
72.33
Answer: The simultaneous base takes only the active manifestation of the six sense-bases and does not take seeds, because [seeds] lack the characteristic of possessing an object. If one merely speaks of the six faculties, this extends to both seeds and active manifestations. Furthermore, 'simultaneous base' takes the meaning of that which is relied upon, whereas if one speaks of the 'six faculties,' it takes the meaning of generating and growing; each is discussed according to its prominence. Moreover, when citta and caitta phenomena arise and abide, they possess simultaneous bases. When material phenomena arise and abide, having only the causal condition base is sufficient; they definitely lack a simultaneous base, because material phenomena have no cognitive objects and their own substance is not a phenomenon that can cognize. Furthermore, the Yogācārabhūmiśāstra states: 'For the five consciousnesses there are three bases: first, the seed-base; second, the simultaneous base; third, the opening-and-guiding base.'
72.34
Question: How many tiers of bases are there?
72.35
Answer: There are four tiers, namely: the five material faculties, and the sixth, seventh, and eighth consciousnesses. That is, the five consciousnesses each rely on their own faculties, while the latter three consciousnesses universally serve as bases for the five consciousnesses.
72.36
Question: What functions do each of the four tiers of bases—the five material faculties and the sixth, seventh, and eighth consciousnesses—have, such that it is said that if any one is lacking, [the consciousness] will immediately fail to operate?
72.37
Answer: It is because the bases differ as follows: first, sharing the same object; second, discrimination; third, defilement and purity; and fourth, the root. 'Sharing the same object' refers to their own five material faculties: just as when the visual faculty illuminates a blue object, the visual consciousness also conditions the blue object; because the blue object is shared in common, it is called 'sharing the same object.' The same applies up to the bodily faculty and consciousness. 'Discrimination' means that the sixth consciousness can serve as the discriminative base for the first five: when conditioning an object together with them, it gives rise to discrimination; this is the substance of the sixth consciousness serving as the discriminative base for the five consciousnesses. The Yogācārabhūmiśāstra states: 'Because they, with discrimination and without discrimination, together condition the present object,' the sixth is named 'with discrimination' and the first five are named 'without discrimination.' The Sandhinirmocanasūtra states: 'When the five consciousnesses arise, there is definitely the manovijñāna conditioning the object together with them.' 'Defilement and purity' refers to the seventh consciousness: the seventh consciousness can serve as the defilement-and-purity base for the five consciousnesses; if the seventh is in a tainted stage, it serves as the defiled base for the five consciousnesses, and when it becomes untainted, it serves as the pure base for the first five. Only when this defilement-and-purity base exists can the first five operate; without it, they cannot arise. 'The root' refers to the eighth consciousness: the eighth consciousness serves as the root base for the first five consciousnesses, while the first five consciousnesses are the branches. Furthermore, the eighth can hold the seeds of the first five consciousnesses, and only from these seeds do active manifestations arise; tracing the achievement back to its source, they are all accomplished from within the eighth consciousness. This eighth consciousness not only serves as the root base for the first five consciousnesses, but also serves as the root for the myriad phenomena, because it can hold the seeds of the myriad phenomena; in both the stages of cause and effect, the eighth is always the root. These four tiers of bases are each distinct. That is, the eight consciousnesses all have simultaneous bases. Regarding how their four names and meanings differ: in the case of the five consciousnesses such as the visual consciousness, each has its determined meaning among the four kinds of bases, such as sharing the same object. For instance, the visual consciousness determinately takes the visual faculty as its base of sharing the same object, because they determinately grasp one object together; the remaining four objects and four faculties each determinately grasping their own objects are likewise. It determinately takes the sixth consciousness as its discriminative base, the seventh consciousness as its defilement-and-purity base, and the eighth consciousness as its root base. Furthermore, the relying and the basis are distinguished into four propositions: first, purely that which relies and not a basis, which refers to the caitta phenomena; second, purely a basis and not that which relies, which refers to the five material faculties; third, both [relying and basis], which refers to the citta-kings of the eight consciousnesses; fourth, neither, which refers to external material phenomena. Furthermore, regarding the 'opening-and-guiding base': 'to open' means to step aside, that is, to open and clear a space; 'to guide' means to lead and induce, leading and inducing so as to cause arising. That is, when the preceding moment of the citta-king is on the verge of cessation, it clears a space and guides the subsequent moment of citta and caittas, causing them to arise. Thus, the subsequent moment of citta and caittas arises by depending on the basis of the opening and guiding of the preceding citta-king; hence it is named the 'opening-and-guiding base.' Now, the place of causes and bases is the beginning of the emergence of defilement and purity; the realm of retribution is the time when suffering and pleasure mature. Thus the ten causes and five fruits are without error, and the three bases and four conditions are not confounded. It is all because of the very first thought, which turned its back on enlightenment and conformed to dust, revolving to become the subject citta and manifesting as the various objective realms. The three subtle consciousnesses arise entirely from unawareness, and the six coarse characteristics ever serve as cognitive objects. Entering birth and death like a whirling circle of fire, it never rests for a moment; dwelling in defiling toil as in the Avīci hell, when could there be a time of departure? If one can illuminate the reason for the original arising of the myriad phenomena and comprehend the inception of the very first thought, only then will one know that they arise from one's own mind, yet the place of arising has no trace; they cease only in one's own mind, yet the moment of cessation leaves no track. Then the root of suffering will forever wither, and the six destinies will melt away like ice; the source of craving will suddenly run dry, and the two kinds of death will disperse like clouds. The true intention of the twenty-eight patriarchs from this becomes radiant; the original intent of all Buddhas of the three periods is hereby clarified.
72.38
Question: Prajñā is devoid of characteristics and does not admit a single particle of dust. Why extensively discriminate the four conditions and the manifold causes and effects?
72.39
Answer: The true Dharma of the Buddha-path is in all cases produced from conditions. Therefore it is said that mental dharmas are produced from four conditions, while physical dharmas arise from two conditions. If one clings to their not being produced from conditions, none of this is the true Dharma; all of it belongs to the mistaken views of non-Buddhist naturalism. Furthermore, as for the single dharma of the mind: if there were no first condition, the direct cause, there would be no sense of directly producing the manifest fruit, and thus the various dharmas would not be established. If there were no second condition, the immediately preceding condition, there would be no sense of clearing the way and leading to subsequent production, and there would be no continuity, becoming completely discontinuous. If there were no third condition, the objective condition, the mind would have no object of thought, could not pull forth the function of the mind, and the mind would have nowhere to rely, so both mind and object would result in complete annihilation. If there were no fourth condition, the sovereign condition, although possessing the preceding three conditions, without the sovereign condition there would be an obstruction, and the dharma would also not be produced. Only when the four conditions are complete is a mental dharma formed. If one can clearly understand the dharmas produced from conditions in the world, only then will one perceive the import of non-arising, because by means of the very dharmas that arise, one penetrates non-arising. If one does not even know the correct causes of arising dharmas, how could one comprehend the subtle principle of non-arising? Therefore, the Huayan Commentary says: 'The profound meaning of dependent origination is the source of the Buddha's teaching.' From antiquity, the various masters have mostly said: 'As for the sources of the three teachings, Confucianism takes as its source the five constants, Daoism takes as its source the natural (ziran), and Buddhism takes as its source causes and conditions.' Now, although Laozi said, 'The Dao produced the one, the one produced the two, the two produced the three, and the three produced the myriad things,' this seems to have causes and conditions, but it is not the true causes and conditions. Speaking of 'the Dao produced the one': because the Dao is empty nothingness and the natural, he also said, 'Man models himself on Earth, Earth models itself on Heaven, Heaven models itself on the Dao, and the Dao models itself on the natural.' That which is vacuous and penetrating is called the Dao, which is naturally so. This, although it has causes and conditions, also results in the meaning of the natural. Although in the Buddha's Dharma there is unprompted wisdom and spontaneous wisdom, these are the permanent true principle, which must depend on conditions to be revealed; thus it is also causes and conditions. Therefore the teaching speaks of the three time periods, cultivating causes and tallying with results, because it is not without good causes and bad causes. In the Laṅkāvatārasūtra, Mahāmati addressed the Buddha: 'The Buddha speaks of the permanent and inconceivable; those non-Buddhists also have the permanent and inconceivable. How do they differ?' The Buddha said: 'Those non-Buddhists do not have the permanent and inconceivable, because it is causeless. I say that the permanent and inconceivable has a cause, because it is caused by internal realization. How could they be the same?' Thus, the truly permanent is also revealed by causes and conditions. The Vimalakīrtinirdeśa says: 'The expounded Dharma is neither existent nor non-existent; through causes and conditions, all dharmas are produced.' The Lotus Sūtra says: 'The Buddhas, the most honored among two-legged beings, know that dharmas are permanently devoid of nature. The Buddha-seed arises from conditions; therefore they teach the One Vehicle.' Furthermore, a sūtra says: 'All dharmas take causes and conditions as their root.' The Mūlamadhyamakakārikā says: 'There has never been a single dharma that is not produced from causes and conditions; therefore, of all dharmas, there is none that is not empty.' Thus, the true emptiness of the Middle Way is also causes and conditions. If so, the Nirvāṇasūtra says: 'I contemplate all conditioned formations as being entirely impermanent. How is this known? Through causes and conditions. If all dharmas are produced from conditions, one knows they are impermanent. For these non-Buddhists, there is not a single dharma that is not produced from conditions; therefore they are impermanent.' Thus the non-Buddhists have causes and conditions. The explanation says: this clarifies that non-Buddhists, within causes and conditions, cling to the characteristics of conditions as being permanently abiding. Therefore, in order to refute them, it says they are impermanent. Now it is explained that the teachings express the subtle principle of causes and conditions as possessing both permanence and impermanence; how could they be the same? What is more, a source is spoken of from the predominant perspective; therefore, that causes and conditions are what is sourced should not be doubted. Thus we know that it is purely the Dharma gate of the dependent origination of the one mind, because dharmas lack self-nature and manifest according to the mind. The dharmas that manifest are entirely one's own mind; ultimately there is no dharma outside the mind that can serve as a condition for the mind. Therefore root and branch contain each other, both returning to the mirror of the source. How so? The internal is the root, and the external is the branch. By the meaning of mind-only, the internal contains the external; by relying on objects to produce the mind, the branch also contains the internal. If one takes the dharma-nature as the root, the dharma-nature is harmoniously penetrating and the aspects of dependent origination mutually depend, so that a speck of dust encloses a great body, and a hair-tip accommodates Buddha-lands. Therefore they combine into one great dependent origination. Thus we know that having wisdom without extensive learning, or having extensive learning without wisdom, both fail to reach the true characteristic. When learning and wisdom are complete, one truly sees the source of the mind. Furthermore, a sūtra says: 'If one wishes to learn prajñā, one should learn all dharmas, because since form is boundless, prajñā is boundless.' Furthermore, a sūtra says: 'If one wishes to fully comprehend direct causes, immediately preceding conditions, objective conditions, and sovereign conditions, one should learn prajñā.' The commentary in the Mahāprajñāpāramitopadeśa says: 'It does not refute the meaning of the four conditions; it only refutes grasping onto the four conditions. Like the moon in the water, it does not refute what is seen, but only refutes what is grasped.' Thus we know that if there is only the grasping sentiment of a grasper, what is non-illusory becomes an illusory dharma. If one accomplishes wisdom without attainment, then even the non-illusory itself is not produced. When grasping is destroyed and sentiments are emptied, the myriad dharmas are without fault; what could obstruct the true nature of prajñā? As the Mahāparinirvāṇasūtra says: 'Bodhisattvas skillfully know conditions. Bodhisattva-mahāsattvas do not see the characteristic of form, do not see the condition of form, do not see the substance of form, do not see the arising of form, do not see the cessation of form, do not see a single characteristic, do not see different characteristics, do not see the seer, do not see appearances, and do not see the experiencer. Why? Because they understand causes and conditions. As with form, so it is with all dharmas.' Furthermore, the previous meanings of the ten causes, four conditions, and so forth were spoken from the perspective of the Dharma-characteristic school, briefly clarifying the operational characteristics. Now, relying on the unrestricted and unimpeded Dharma gate of the Dharma-nature school, their substance and nature are explained. According to the inexhaustible source of the dharmadhātu's dependent origination in the Huayan, there are also the six meanings of the causal aspect and the ten meanings of dependent origination. Now, to first explain the six meanings of the causal aspect: 1. Empty, potent, and not waiting on conditions: this is the meaning of momentary cessation. Because of momentary cessation, it lacks self-substance; this is 'empty.' Because of this cessation, the fruit dharma can be produced; this is 'potent.' However, this ceasing is not due to conditions, but by its own power; hence 'not waiting on conditions.' 2. Empty, potent, and waiting on conditions: this is the meaning of simultaneous existence. Because of simultaneous existence, the moment it exists, it is revealed, which is not-having; this is the meaning of 'empty.' Because of being simultaneous, it can accomplish existence; this is 'potent.' Because of being simultaneous, it is not scattered; this is 'waiting on conditions.' 3. Empty, impotent, and waiting on conditions: this is the meaning of waiting on conditions. Because of lacking self-nature, it is 'empty.' Because the cause does not produce and conditions produce, it is 'impotent.' 4. Existent, potent, and not waiting on conditions: this is the meaning of determinate. Because its own category does not alter, this is the meaning of 'existent.' However, without itself altering, it produces the fruit; hence the meaning of the fruit being 'potent.' Yet this non-alteration is not due to the power of conditions; hence 'not waiting on conditions.' 5. Existent, potent, and waiting on conditions: this is the meaning of leading to its own fruit. Because it leads to and manifests its own fruit, this is the meaning of 'existent.' Although it requires conditions to be produced, it does not produce the fruit of conditions; this is the meaning of 'potent.' Precisely because of this, it is the meaning of 'waiting on conditions.' 6. Existent, impotent, and waiting on conditions: this is the meaning of constantly following and turning. Because it follows others, it is impotent; therefore it 'waits on conditions.' When the direct cause faces conditions, there are only three meanings: First, the cause is potent and does not wait on conditions, because it can produce entirely, not mixed with the power of conditions. Second, the cause is potent and waits on conditions, because they mutually assist and initiate each other. Third, the cause is impotent and waits on conditions, because it does not act at all, using conditions. Furthermore, due to the above three meanings, within the cause there are each the two meanings of empty and existent. The two aspects each have three, so there are only six; they neither increase nor decrease. Why is a fourth phrase, 'impotent and not waiting on conditions,' not established? Because that is not the meaning of a cause, it is not established.
72.40
Question: Are there these six meanings within the fruit or not?
72.41
Answer: Within the fruit, there are only the two meanings of empty and existent. That is, being produced from another, it lacks substance, which is the meaning of 'empty.' Repaying the cause, this is the meaning of 'existent.' If spoken in terms of mutual cause and fruit: when it serves as the cause for another, it possesses these six meanings; when it acts as the fruit to another, it has only these two meanings. Therefore, the six meanings are only in the cause. 'Waiting on conditions' means waiting on the three conditions, such as the sovereign condition, outside the causal affair. As for the secret meaning of dependent origination, it fully possesses these six meanings. The six meanings, in terms of substance and function, each have four propositions. First, in terms of substance, the four propositions of existence and non-existence: 1. It is existent, which is the meaning of determinate. 2. It is non-existent, which is the meaning of momentary cessation. 3. It is both existent and non-existent, which combines leading to its own fruit and simultaneous existence, being non-dual. 4. It is neither existent nor non-existent, which combines constantly following and turning and waiting on multiple conditions, being non-dual. Second, regarding function, the four propositions: 1. Because of combining constantly following and waiting on multiple conditions without duality, it is not produced from itself. 2. Because of combining momentary cessation and the determinate meaning without duality, it is not produced from another. 3. Because of combining simultaneous existence and leading to its own fruit without duality, it is not produced from both. 4. Because possessing the three propositions combines the six meanings so that the meaning of cause is only then established, it is not produced causelessly. The eight negations of Madhyamaka are based on negative expression, while the six meanings are in terms of affirmative expression. The eight negations relate to negation, so truth naturally appears from sentiment; the six meanings are based on manifestation, so sentiment naturally perishes from truth. There is this reciprocal relation. As for the unfolding and combining of the six meanings: either in terms of substance it is only one, because a cause has no dual substance; or in terms of meaning it is divided into two, namely empty and existent, because of lacking self-nature and dependent origination manifesting before one; or in terms of function it is divided into three: 1. Potent, not waiting on conditions; 2. Potent, waiting on conditions; 3. Impotent, waiting on conditions. The first is entirely potent, the last is entirely impotent, and the middle is both potent and impotent. The fourth proposition, 'impotent, not waiting on conditions,' is not a cause, so it is not discussed. The six meanings are based on the self-substance of dependent origination; the six characteristics are based on the meaning-aspects of dependent origination. Because of the meanings of empty and existent in the six meanings, there is the gate of mutual identity. Because of the meanings of potent and impotent, there is the gate of mutual entry. Because of the meanings of waiting on conditions and not waiting on conditions, there is the gate of same-substance and different-substance. Through these various meaning-aspects, there can be such phenomena as a hair-tip accommodating oceans of lands. If we speak of mutual entry and mutual support, they are all due to potency and impotency. These two meanings cannot occur at the same time: if both were potent without any being impotent, that would commit the fault of multiple fruits, because each would produce separately; if both were impotent without any being potent, that would commit the fault of having no fruit, because neither would produce. A treatise says: 'Because the cause does not produce, conditions produce; because conditions do not produce, the cause produces.' Because the one is potent, it can support the many; because the many are impotent, they enter into the one. Because the many are potent, they can support the one; because the one is impotent, it enters into the many. Therefore, one dust mote is potent and can contain oceans of lands; oceans of lands are impotent and secretly enter into the one.
72.42
Question: What is the meaning of potency and impotency?
72.43
Answer: If one is efficacious, it is the meaning of emptiness and lack of intrinsic nature. Because of lacking intrinsic nature, it is able to bring about all phenomena. Because the meaning of emptiness exists, all phenomena can be established. Thus, one being efficacious serves as the master, and the many being inefficacious serve as the accompaniment. If the many are efficacious, then no single phenomenon possesses a substance that can stand independently; all rely on the mutual interdependence of multiple conditions to be established. Thus, the many being efficacious serve as the master, and the one being inefficacious serves as the accompaniment. For this reason, establishing an accompaniment allows them to bring each other about; self and other are mutually established. Without an accompaniment, the master is not established; lacking the self, the other is not realized. Furthermore, in terms of function: because they are mutually interdependent, they possess the aspects of efficaciousness and inefficaciousness, which are mutual containment and mutual entry. Second, in terms of substance: because they bring each other about, they possess the aspects of having substance and lacking substance; for this reason, they are mutually identical and mutually equivalent. A sūtra verse states: 'All phenomena lack activity, / Nor do they possess intrinsic substance. / Therefore all phenomena / Do not know one another.' Because it takes the other as the self, it lacks intrinsic substance; because it is established through mutual interdependence, it lacks activity. This is the meaning of inefficaciousness. Furthermore, because of this lack of knowledge and lack of intrinsic nature, conditioned origination comes to be. If a single phenomenon possessed an intrinsic substance, it would not rely on mutual dependence; if there were no mutual dependence, there would be no phenomena; if phenomena were not empty, there would be neither path nor fruition. This is the meaning of efficaciousness. Next, the ten approaches to conditioned origination refer to the power of mutual reliance in conditioned origination, meaning that one and many mutually serve as conditioned origination and are established by relying on one another; hence there are mutual identity, mutual entry, and so forth. This has two aspects: First, in terms of the function of conditions: there are efficaciousness and inefficaciousness, mutual interdependence and reliance, and complete mutual containment; hence there is mutual entry. Second, in terms of the substance of conditions: there are emptiness and non-emptiness, what produces and what is produced, and complete mutual equivalence; hence there is mutual identity. These two approaches of identity and entry further contain two meanings: First, viewed in terms of different substances, there are subtlety, concealment, and manifestation. That is, mutual containment of different substances is the meaning of subtlety; mutual equivalence of different substances possesses the meaning of concealment and manifestation. Second, possessing virtues within the identical substance, there are one, many, broad, and narrow. That is, mutual entry of the identical substance yields unobstructedness between one and many; mutual identity of the identical substance yields unobstructedness between broad and narrow. Furthermore, because differences subsume identity, there is the meaning of Indra's net. In terms of time, there is the meaning of the ten periods of time. Conditioned origination lacks intrinsic nature, hence there is the unobstructedness of nature and characteristics. Interconnection and mutual subsumption yield the meaning of master and accompaniment. The ten meanings of conditions are: 1. The meaning that all conditions are distinct: In the great conditioned origination, when all conditions are viewed in relation to each other, their substances and functions must be distinct and not jumbled together for conditioned origination to be established. If they are jumbled together, the original causal phenomenon is lost, and conditioned origination cannot be established. This means that each condition maintains its own position. A sūtra verse states: 'In the many there is no singular nature; / Nor in the one are there many.' 2. The meaning of mutual pervasion and mutual assistance: They must mutually pervade one another for conditioned origination to be established. Just as one condition pervades and corresponds to many conditions, becoming completely one with each of those many, this one is itself the many ones. This is each one possessing all. A sūtra verse states: 'Know that by means of one there is the multitude; / Know that by means of the multitude there is one.' 3. The meaning of co-presence without obstruction: Any single condition must possess the previous two, because it must abide in its own oneness before it can pervade and correspond, and only by pervading and corresponding to many conditions do the many conditions become one. Because the one does not make itself one, it is made one by the many; because the many do not make themselves many, they are made many by the one. Therefore, the single one and the multiple ones are unimpeded and free. Or, taking the entire substance to abide completely is the single one; or, taking the entire substance to pervade and correspond is the multiple ones; or both co-exist; or both are negated; or they are combined; or they are completely separated. A sūtra verse states: 'All phenomena have nothing they rely on; / They merely arise from combination.' These three approaches conclude the general explanation of the fundamental phenomena of conditioned origination. 4. The meaning of mutual entry among different substances: The forces and functions of the teachings mutually rely on and sustain each other, mutually defining and eclipsing one another; thus, each has the aspects of being completely efficacious and completely inefficacious. Because the one is efficacious, it definitely cannot coexist with the many being efficacious; therefore, there is no one that does not uphold the many. Because the many are inefficacious, they definitely cannot coexist with the one being inefficacious; therefore, there are no many that do not enter the one. The same applies to the many upholding and the one relying. 5. The meaning of mutual identity among different substances: When all conditions are viewed in relation to each other, their entire substances define and eclipse each other, having the aspects of having substance and lacking substance. Therefore, the one condition is that which can give rise to and establish, hence it has substance; the many conditions are that which is arisen and established, hence they lack substance. Because the one has substance, it definitely cannot coexist with the many having substance; because the many lack substance, they definitely cannot coexist with the one lacking substance. Therefore, there is no one that is not many, and there are no many that are not one. 6. The meaning of substance and function harmoniously fusing: First, because substance is never without function, when the entire substance becomes function, there is mutual entry but no mutual identity. Second, because function is never without substance, when the entire function becomes substance, there is only mutual identity and no mutual entry. Third, the function returning to substance does not obstruct function, and the substance that is entirely function does not lose substance; unobstructedly both are preserved, both identical and entering, freely appearing together. Fourth, the substance that is entirely function has its substance obliterated, and the function that is entirely substance has its function extinguished; neither identical nor entering, perfectly fused in a single taste. Fifth, combining the previous four propositions into the same conditioned origination, unobstructedly both are preserved. Sixth, obliterating the previous five propositions, utterly beyond duality and speech, implicitly identical to the ocean of nature. These three approaches conclude the exposition of principles within the initial approach of different substances. 7. The meaning of mutual entry within the identical substance: The multiple ones possessed by the preceding single condition have no distinct substance from that single condition, and thus it is called the identical substance. Furthermore, because this single condition responds to many conditions, mutual entry is explained first: the single condition is efficacious and can uphold the multiple ones, while the multiple ones are inefficacious and rely on that single condition. Therefore, the one can subsume the many, and the many enter the one. 8. The meaning of mutual identity within the identical substance: The multiple ones possessed by the preceding single condition also have the aspects of having substance and lacking substance, and thus are also mutually identical. Because the multiple ones lack substance and are established by the fundamental one, the many are identical to the one. Because the fundamental one has substance and can uphold the multiple ones, the complete one subsumes the many. Just as the one exists while the many are empty, so it is when the many exist while the one is empty. 9. The meaning of complete fusion without obstruction: Identical to the previous six propositions on the harmonious fusion of substance and function. These three approaches conclude the explanation of principles within the second approach of the identical substance. 10. The meaning of the consummation of identity and difference: The preceding nine approaches are combined into one great conditioned origination, causing multiple doctrinal approaches to be simultaneously complete. Because of abiding in one and pervading all, there is the approach of the freedom of broad and narrow. In terms of substance, there is mutual identity; in terms of function, there is mutual entry. Because different substances mutually contain one another, it possesses the approach of subtlety; because different substances are mutually identical, it possesses the approach of concealment and manifestation. In terms of function, mutual entry is manifestation; in terms of substance, mutual identity is concealment. Furthermore, because different substances mutually enter, entailing the aspect of the identical substance, entry possesses the approach of Indra's net. Because this great conditioned origination is the unobstructed dharmadhātu, it possesses the approach of relying on phenomena. Manifested within time, it has the approach of the ten periods of time. Interconnected and mutually subsuming, it has the approach of master and accompaniment. This approach of consummation concludes the explanation of principles within the third approach. A sūtra verse states: 'Bodhisattvas skillfully contemplate the Dharma of conditioned origination; / In a single phenomenon, they understand the multitude, / And in the multitude of phenomena, they comprehend the one.' When the opening and closing of principle and phenomena and the nature of conditions are harmoniously understood in this way, one finally reaches the inexhaustible function of the one mind. The Huayan Yanyi explains: 'Regarding conditioned origination, there are initially three approaches: 1. The approach of different substances; 2. The approach of the identical substance; 3. The approach of jointly clarifying identity and difference. The reason there are identical and different substances is that within all approaches of conditioned origination there are two meanings: First, the meaning of not relying on one another, which means possessing virtues by oneself, just as within causes not relying on conditions is such. Second, the meaning of relying on one another, just as relying on conditions is such. The former is the approach of the identical substance; the latter is the approach of different substances.' If so, why is it that in the initial approach of different substances it is said that all conditions are distinct and not jumbled together, whereas in the second approach of the identical substance it is said that they mutually pervade and correspond, only then establishing conditioned origination? The explanation states: It is only by being distinct that they can rely on conditions; it is only by pervading and corresponding that they possess virtues by themselves. The reason each of the preceding two approaches gives rise to three is: 1. Mutually relying on and upholding, due to efficaciousness and inefficaciousness; 2. Mutually defining and eclipsing, due to having substance and lacking substance; 3. Substance and function harmoniously fusing, due to having no sequence. This is the general idea of conditioned origination. Next, regarding the first approach of different substances: It is only through mutual establishment that each has substance. Regarding the second, the meaning of mutual pervasion and mutual assistance, this is the approach of the identical substance, which possesses multiple ones. Take the analogy of ten coins as conditions: in its own substance, the coin is originally one; when corresponding to two, the first one is then designated as the two-one; when corresponding to three, it is the three-one, and so on up to corresponding to ten, where it is the ten-one. Hence there are multiple ones. If this single condition did not possess multiple ones, then assistance and correspondence would not be pervasive, and conditioned origination would not be established. As for each one possessing all: since one has ten, two, three, four, and so forth also each have ten; hence it is said, 'Each one possesses all.' As in the analogy of the ten coins, among the inexhaustible distinct phenomena of the dharmadhātu, each pervades and corresponds; therefore, each one possesses the distinct phenomena of the dharmadhātu. As for the third, the meaning of co-presence without obstruction: the single one and multiple ones being unimpeded and free generally explains that desiring many, it is constantly many; desiring one, it is constantly one—hence it is called free. 1. Either the entire substance pervades and corresponds; 2. Or the entire substance completely abides; 3. Or both co-exist, meaning both abiding in itself and pervading and corresponding co-exist, and both the single one and the multiple ones also co-exist; 4. Both are negated, because by co-existing, they mutually identify with and eclipse each other: abiding in one is pervading and corresponding, not abiding in one; pervading and corresponding is abiding in one, not pervading and corresponding; 5. Or they are combined, combining the previous four propositions to form the sphere of understanding; 6. Or they are completely separated, completely separating from the previous five to form the sphere of practice. Regarding the fourth, the meaning of mutual entry among different approaches: Mutually relying on and sustaining means that because these are conditioned origination's one and many, they are not a one and many with fixed natures. If the one had a fixed nature, it would not depend on the many; if the many had a fixed nature, they would not depend on the one. Now, because the one has no fixed nature, it arises provisionally through the many; because the many have no fixed nature, they are born through the one. It is through the meaning of equality in lacking nature that conditioned origination is established. If there were a one that could be one, this would be a one with intrinsic nature; if there were many that could be many, this would be many with fixed nature. If they were many with fixed nature, the many would not depend on the one; if it were a one with fixed nature, the one would not depend on the many. Now, because of the many there is one, this one is not one by itself; because of the one there are many, these many are not many by themselves. These many are then inefficacious, and this one is not one by itself; this one is then inefficacious. The inefficacious follows the efficacious, and the one and many mutually subsume each other. Therefore, any single assembly of the Buddha is all assemblies of the Buddha; all Dharma assemblies are a single Dharma assembly. Hence, this single Dharma assembly does not move yet is constantly pervasive, is not divided yet is constantly manifold. The earlier and the later mutually establish each other; how could one not believe this? Furthermore, regarding the former one viewed against the many: on the side of upholding, the one can subsume the many; on the side of relying, the one can enter the many. As with one viewed against the many, there are relying and upholding: having reliance means that the many uphold, so that the one is established; having upholding means that the one is efficacious, serving as the reliance for the many. Speaking of complete efficacy establishes upholding above; speaking of inefficaciousness establishes reliance above. Speaking of constantly containing the many within oneself means that the one is efficacious as an upholder, being able to subsume the many; speaking of secretly entering oneself into the many means that the one is inefficacious as a relying factor, thereby entering the many. Co-presence and double negation mean that the one subsuming the many is the first proposition; the many subsuming the one is the second proposition; co-presence is the third proposition, meaning that when the one subsumes and the one enters, the many also subsume and the many enter; double negation is the fourth proposition: because the one subsumes and enters, the many subsume and enter, so the one subsuming and entering is negated; because the many subsume and enter, the one subsumes and enters, so the many subsuming and entering are negated—hence called double negation. Contrasted with the previous two distinct propositions, there are four propositions, which can also form six: 5. Both illuminating the previous four, forming the sphere of understanding; 6. Suddenly cutting off the previous five, forming the sphere of practice. Regarding the fifth, the meaning of mutual identity among different substances: On the side of what can give rise, there is substance; on the side of what is given rise to, there is no substance. Just as it is said, 'Phenomena arise from conditions; these phenomena are empty,' the intended meaning is that what is produced is empty. Emptiness is the meaning of lacking substance. If they define and eclipse each other, the condition that can give rise faces what is produced and eclipses that which is produced, causing it to lack substance. The statement that because the one has substance, it cannot coexist with the many having substance addresses an objection: 'Both one and many have the two aspects of having substance and lacking substance; why speak solely of the one having substance?' Therefore, this is now resolved by explaining: Because the meanings of existing and lacking cannot coexist simultaneously, now the one is on the side of what can give rise, and the many must be what is given rise to. If it were not so, what can produce and what is produced would not be established, and conditioned origination would also be ruined. Therefore, 'there is no one that is not many' means that this one is the many; 'there are no many that are not one' means that these many are the one.
First 43 of 48 passages. Read on
Linked texts (1)
- 宗鏡錄 — Classical Chinese