宗鏡錄 99.13

99.13

The Guāng bǎilùn states: "The mind and mental factors such as awareness and intellect do not transform in accordance with really existent phenomena, but merely transform and produce various differences in objects in accordance with seeds that have matured through repeated habituation and the power of the various conditions manifested by the mind. Heterodox practitioners and the like, in accordance with their own minds, transform and produce the nature and characteristics of various phenomena. If the nature and characteristics of phenomena were really existent, how could they transform in accordance with the mind like this? Those with wisdom should not allow that the real phenomena in the present grasped by them have production, because they certainly do not come from the past or future times, and there is no third [time] from which they could be produced. Cessation necessarily follows production; since production does not exist, cessation is also definitely nonexistent. Up to: the conditioned activities of the three times are all established in mutual dependence, like long and short; how could they have real nature?" It also states in verse: / "In the eye there is no visual-form consciousness; / in consciousness there is no visual-form eye. / In visual-form both are absent; / how could they cause visual-form to be seen?" / The other-dependent nature is precisely the mind and mental factors. When arising from conditions, they transform into the dust-objects resembling various characteristics and names. One should know that the mind and mental factors exist, but the various dust-objects grasped outside the mind do not exist. How is this known with certainty? Because all phenomena are consciousness-only. Thus the Buddha told Subhūti: 'There is not even a hair-tip's amount of real entity that can be relied upon.'"