宗鏡錄 77.7

77.7

Answer: Dependent origination is extremely profound; it cannot be measured by the four propositions (catuṣkoṭi). When understood, the one mind is submerged in quiescence; when deluded, there is transmigration through the six destinies. It is neither false nor real; it is neither permanent nor annihilated. If one says it is false, the false is unobtainable. If one says it is real, it can still flow and turn. If one says it is annihilated, its continuity constantly arises. If one says it is permanent, it arises and ceases from thought-moment to thought-moment. Therefore, because it arises from the mind, the arising has nothing capable of bringing it into being, and it possesses no determinate nature. The Foxing lun (Treatise on Buddha-nature) states: "Furthermore, all dharmas have no intrinsic nature. Why? Because they arise dependent upon causes and conditions. For example, fire arises dependent on other things; apart from firewood, it cannot be seen. It is also like the fire of a firefly: if fire had an intrinsic nature, it would be apart from firewood and exist spontaneously in the open air." The Zaji lun (Abhidharmasamuccaya-vyākhyā) states: "Although dharmas of dependent origination cease in an instant, their abiding can be obtained. Although they lack an active causal condition, an efficacious causal condition can be obtained. Although devoid of sentient beings, sentient beings can be obtained. Although devoid of an agent, the non-destruction of karmic fruits can be obtained. Therefore, it is extremely profound." As for "the non-destruction of karmic fruits": although internally there is no agent, there is the performance of karma, the experiencing of fruits, and the maturation of resultants (vipāka). Furthermore, dharmas of dependent origination have distinctions: because they arise waiting upon multiple conditions, they are not self-made. Although there are multiple conditions, without seeds they do not arise; therefore, they are not made by another. Neither of them has an active agency; therefore, they are not made by both. Seeds and multiple conditions both possess efficacy; therefore, they are not made without a cause. What has been explained above is in terms of the gateway of conventional dependent origination. If spoken according to reality, one does not even see a single dharma that is a condition or non-condition, much less twelve of them. The Venerable Zhanran said: "Not seeing the characteristics of form is the cessation of the link of formations (saṃskāra). Not seeing the conditions of form is the cessation of ignorance (avidyā). Not seeing the substance of form is the cessation of consciousness, name-and-form, the six sense bases, contact, and sensation. Not seeing the arising of form is the cessation of craving, grasping, existence, and birth. Not seeing the perishing of form is the cessation of old age and death. Not seeing a single characteristic is not seeing the emptiness of the twelve links of dependent origination. Not seeing the seer is not seeing the provisionality of dependent origination. Both the ultimate and conventional are forgotten; the two truths are both extinguished, and one also does not see the middle. Penetrating in this manner, one thoroughly understands causes and conditions. If taken as an example in this way, seeing the myriad dharmas is likewise just so."