宗鏡錄 85.11

85.11

He replied: 'The present mind penetrates both previous lives and future lives, just as seen with the eyes. The former Buddhas and latter Buddhas, the ten thousand dharmas, are simultaneous. A sūtra says: "Knowing in a single thought that all dharmas are the site of awakening (bodhimaṇḍa), because one accomplishes all-knowledge." Therefore, know that whatever arises from the mind is devoid of reality. Just as the dreaming mind is not real, the dream events are also false; this is commonly known in the world and can be deeply believed and accepted. Therefore, the principle of good and bad karma is entirely empty of nature, yet it does not destroy conditioned origination, ever merging with the wondrous intent. The formal syllogism (anumāna) states: Proper karma is the subject (dharmin). Being necessarily both existent and empty is the thesis (pratijñā). The reason (hetu) states: Because being formed through conditions is precisely lacking intrinsic nature. The homogeneous example (dṛṣṭānta) states: Like an illusion. An illusion arises through magical arts and the like; its existence does not obstruct its falsity. Proper karma arises from conditions; emptiness and existence do not obstruct each other. Therefore, know that the ten thousand dharmas arise from the sentiment of pervasive conceptualization (parikalpa); they have only empty names and completely lack real meaning. As the Śūraṅgamasūtra says: "Wondrous awakening is tranquil, pervading the dharmadhātu, containing and spitting forth the ten emptinesses. How could it have a fixed location? It is discovered according to karma. The world is ignorant and is deluded into taking it as causality or spontaneous nature; all of this is the discrimination and calculation of the conscious mind, possessing only words and completely lacking real meaning." "Containing and spitting forth the ten emptinesses": "containing" means the one true [nature], unmoving, within the tathāgatagarbha; "spitting forth" means, relying on deluded discrimination, it is discovered according to location. Wherever even a speck of dust is discovered, it is entirely produced by one's own mind and exists from discrimination. If one knows that the place of arising is false, then one is suddenly awakened to true emptiness. When true emptiness appears before one, how could words remain?'