Four of the Eight Historical Narratives of Chinese Buddhism

" dependent emptiness " says:

"dependent emptiness" is the basic theory of three theory . According to the theory of dependent-originated emptiness, everything in the universe of the world is a combination of cause and condition, and everything that arises from cause and condition must have no self-nature. Then, the law without self-nature is sexual emptiness. This is the theory of dependent emptiness advocated by Sanlunzong. In the "Dapin Prajna·Tao Shupin", it is said: "All dhammas are born from the same cause and condition, and there is no self-nature in the law. The birth law means that there is no self-nature. If there is no self-nature, there is no Dharma." This is the theoretical basis of the dependent emptiness mentioned in the Mahayana Sutra theory.

The so-called conditioned emptiness means that all dharmas in the world are not independent and eternal, but are produced by the combination of many causes and conditions. In other words, any method is a combination of many conditions and factors. If we say that we are free from these causes and conditions, no law can be produced and existed. Therefore, although there are many things in the universe, none of them are not formed by the combination of factors and conditions. Since they arise from the combination of factors and conditions, it is called "dependent origination". Everything that arises from many causes and conditions has no self-nature, and things without self-nature are emptiness, so it is called "nature emptiness".

The so-called "karma" refers to the internal direct cause that can produce all things in the world called "cause", and the external indirect cause that can help all things grow is called "fate". This variety of conditions that can be combined to form everything is called "karma". Therefore, "Zhong Lun Shu" says: "The old interpretation of Guanzhong: the one who is predestined is the unity of all things and the reason for the creation of the extreme." There are four kinds of conditions for this condition: one, causal condition, which refers to the direct internal cause that produces self-effects in all active methods. If a seed can sprout, this seed is the cause of the bud. The two are indistinguishable from each other, and they are also named as the second. It is said that the arising of the mind and mental states is caused by the former thoughts and the latter thoughts. The thoughts and thoughts are continuous without any gap. The reason for this continuous continuity is called the continuity.The three, the object of the mind, the object of the mind, where the object of the mind, the mind becomes the cause, and when the mind, the object of the mind produces the result, the object of the mind, the object of the mind is called the object of the mind. The four, the rising condition, which refers to the causal conditions for the emergence of all things that are helpful to the Dharma other than the first three conditions, is called the rising condition. The four conditions of and the six factors cooperate with each other to form the "causal conditions" for the arising of all dharma.

There are three ways to explain the meaning of cause and condition today: one is to explain the meaning according to the theory, as the "Zhonglun" says: "The law of cause and condition, I say that it is empty, it is also a pseudonym, and it is also a middle moral." There are three meanings to the cause and condition: one is that the cause and condition are empty meaning, which means that the law of the cause and condition is the law without self-nature, and the lack of self-nature is the death. Therefore, the cause and condition are empty righteous; Explain that the law that is born of cause and condition has no self-nature, so it cannot be said that there is law from time to time. In order to teach sentient beings, the pseudonym says that the cause is born, so that the cause is false; the third is that the cause is the middle morality, explaining that the law of the cause is not absolute or absolute emptiness. Since it is emptiness, it is said that karma is the middle way. The two are interpreted by their names, and there are also three types: one is that the seeds are close to each other and can grow as a cause, and the water and soil can only help as a fate; the other is that the seeds have no buds, and the seeds can grow buds and have the meaning of life. For the cause. Conditions such as water and soil can help the growth of buds, and the meaning of being able to grow is called condition; the third is to say that it is because of the condition, and it is called cause and condition. The three are paraphrases. Those who are born from causes and conditions refer to the truth of the world; I say those who are empty, which is the first meaning of the clear; they are also pseudonyms, which means that these two truths are both pseudonyms. Because the law born of cause and condition, although there is emptiness, emptiness does not become empty, and it is called false emptiness. Although there is nothing but empty, it is not self-existent, it is called false existence. It is also a moral person, which means that he is in the middle of the word with a pseudonym. Because false existence does not contain existence, so existence is non-existence; false emptiness does not hold emptiness, so emptiness is not emptiness. This non-emptiness and non-existence is the middle way.

established the theory of dependent origination of all dhammas with the meaning of "cause and condition", which shows that everything in the universe is composed of karma and conditions. That is to say, the law of dependent origination must be emptiness of nature. Based on this theory of dependent origination, it shows that all dharma in the world is false or not. Ordinary sentient beings are fascinated and do not know that they are true, and they feel the reincarnation of karma. If all beings can understand the principle of "dependent origination", they will be liberated.

The so-called "emptiness of nature" means that the dhammas are empty and have nothing when they are not born, and when they meet the conditions and conditions, the dhammas arise. "Sex" is self-nature, which is the self-nature of things. The unchangeable meaning refers to the nature and substance of things, which are not changed by various influences from the outside world. Because all dharma is constantly changing in an instant, it is said that all dharma has no self. The only thing that is unchangeable is the nature of things. If there are four kinds of emptiness in nature: one counts as emptiness in nature, which is called emptiness in nature, which is based on the name established by one's attachment; the two break the reality of human nature, so the name is emptiness in nature; Natural emptiness; the four are called emptiness of nature by cause. This emptiness is Buddha-nature, the synonym of prajna reality. The so-called two-way person who does not see the emptiness of nature means that they do not see the emptiness of this nature. This is based on the nature of the body, not the nature of sexual attachment.

Now that the self-nature is empty, there are four meanings: one, in order to break the "existence" disease, the empty medicine is also eliminated, and even the four sentences are absolutely non-existent. Be dependent. If you give up and are attached to the void, you don't know the purpose of the Dharma at this time. Therefore, the "Chen Xing Pin" says: "The great sage speaks of emptiness, in order to separate from all perceptions, and if there is emptiness to see again, all Buddhas will not be transformed." The two are the first meaning of the understanding of emptiness. This is the first truth of the Ming Dynasty is empty, not that the secular truth is empty. However, Fang Guangzhi misunderstood the purpose of Buddhism and believed that the truth of the world was also emptiness after all, so he did not know that emptiness of nature is “emptiness” of cause and condition. The three, the way of Bodhi is neither empty nor empty, it is a false name for all beings to say empty, this non-empty or not empty is the middle way, empty and not empty are both pseudonyms. But those who teach do not know the meaning of the middle way, and think that there is a real "emptiness". It does not know that to say emptiness is to say “emptiness” of cause and condition. For example, "The Four Truths of the Middle Theory" says: "Dharma generated by cause and condition, I say it is empty, it is also a pseudonym, and it is also a middle moral." The four, although there is a cause and condition, it seems to be empty after all, although after all, there is nothing but a cause and condition. This is to clarify the nature of the self and not to destroy the dhamma, that is to say the truth without destroying the pseudonym, and to establish the dhammas without moving the truth. But when the learner hears of cause and condition, he loses sexual emptiness, and when he hears of emptiness, he clings to cause, condition and righteousness. Therefore, the meaning of "dependent emptiness" in Mahayana is not allowed.

If we say that dependent origination and sexual emptiness are not contrary to each other, but the corresponding dependent origination emptiness is not both,Dependent origination is sexual emptiness, and sexual emptiness must refer to dependent origination. In other words, the emptiness of nature is the conditioned origin, and the conditioned origin is the emptiness of nature, which is only two aspects of the same law. For example, "The Central Theory of Three Phases" says: "If all the conditions of the Dharma are born, it is the nature of perishing." That is to say, the Dharma born of all conditions has only a pseudonym and no substance. Because the substance of all laws is the reality of all laws, and the truth is like the nature of the laws. And this nature is not born of cause, it is the pure nature inherent in all the laws. It does not arise and die because of the birth and death of the dharmas, it is a kind of middle way reality that does not arise or die, does not increase or decrease, and is not empty or non-existent. Therefore, “nature emptiness” is a kind of view of the middle way of reality. Although the dhamma is born and existed due to conditions, its self-nature is empty after all. Although the self-nature of observing the dharmas is empty after all, the karmic conditions of the dharmas seem to exist. There is no self-existence, emptiness is not self-empty, because of existence is empty, because of emptiness comes. There is no self-existence, emptiness is not empty, because there is empty talk, because there is empty talk. Treat each other when you are empty. This existence is dependent origination, and emptiness is emptiness, so dependent origination emptiness is the reality of all dharmas. Therefore, it is due to the emptiness of sex, so the origin. "The Four Truths of the Middle School" says: "With the meaning of emptiness, all dharma is fulfilled. If there is no emptiness, nothing will be accomplished." Because of the first emptiness, it is said that the secular truths exist, because there are two truths. Everything is accomplished. If there is no emptiness, then the first righteousness will not be achieved, and if the first righteousness is not achieved, then the secular truth will not be achieved. Because all dharmas arise from causes and conditions, those whose body nature is empty will break the two-sided view of existence and right and wrong, and be able to prove the truth of all dharmas. Seeing that all Dharma has no substance, its body is empty after all.