法苑珠林 86.48

86.48

Tenth is contemplating that the nature of sin is empty. Sins arise from the mind. If the mind could be found, sins could not be absent. My mind is of itself empty; how could emptiness exist? The good mind is also like this. Sin and merit have no master; they are not internal, not external, nor in between. They do not permanently exist of themselves; there are only names: it is named 'mind', and there are only names: they are named 'sin' and 'merit'. Such names—names are themselves empty. Returning to the source and reverting to the root, it is completely pure. This is contemplating the nature of sin as empty, overturning and breaking through the mind of ignorance, inversion, and clinging. Because ignorance ceases, karmic formations cease; because karmic formations cease, birth and death cease. This is the destruction of the great tree of the twelve links of conditioned arising; it is also called liberation from the two bonds of causes and results of suffering and origination; it is also called the manifestation of the two truths of the path and cessation. This is the sun and moon of the wisdom of contemplation of the vaipulya shining brightly; sentient beings encountering this great grace are thereby able to see the buddhas of the ten directions. This marks the great compassion, fully explained as in the sūtras.