[Like Images in a Mirror]


As for [the simile] "like images in a mirror," [all dharmas] are
like images in a mirror [in the sense that] the images in a mirror are
not created by the mirror, are not created by the visage [which gazes
into it], are not created by the person who holds the mirror, are not
spontaneously produced, and are not [created] in the absence of
[corresponding] causes and conditions.
How is it that they are not created by the mirror? As long as
the visage has not yet presented itself before the mirror, there is no
[such] image. For this reason, it is not the case that the image is
created by the mirror.
How is it that they are not created by the countenance? In the
absence of a mirror there are no images.
How is it that it is not the case that the holder of the mirror
creates them? In the absence of a mirror and in the absence of a
countenance, there are no images.
How is it that it is not the case that [the image] is
spontaneously created? If there does not yet exist a mirror and if
there does not yet exist a countenance, then there is no image. The
image must await the mirror and must await the countenance, and only
afterward may it then come into existence.
How is it that it is not the case that [the image is created] in
the absence of causes and conditions? If there were no [corresponding]
causes and conditions, then it should be that [the image] exists
eternally. If it existed eternally, then even were one to dispense with
the mirror and dispense with the countenance, it should still be the
case that it would come forth of its own accord. For this reason, it is
not the case that [the image is created] in the absence of causes and
conditions.
All dharmas are also just this way. It is not the case that
they are self- created, that they are created by another, that they are
created by both, or that they are created in the absence of causes and
conditions.
How is it that it is not the case that they are self- created?
It is because a self cannot be gotten at, because all causally- produced
dharmas are not inherently existent, and because all dharmas are
associated with causes and conditions. Therefore it is not the case
that they are self- created.
As for it not being the case that [dharmas] are created by an
"other," because they themselves are nonexistent, "others" are
nonexistent as well. If they were created by something "other," then
the power of offenses and merit would be lost. Creation by an "other"
would be one of two cases: good or bad. If it were a case of good
[creation by an "other"], then it ought to be the case that it bestowed
complete blissfulness. If it were a case of bad [creation by an
"other"], then it ought to be the case that it bestowed total suffering.
If [on the other hand, the resultant situation] is a mixture of
suffering and bliss, then what would be the causes and conditions behind
bestowing bliss? And what would be the causes and conditions behind
bestowing suffering?
If [one posits creation] by "both" [a self and an other], then
[that thesis is possessed of] two faults, namely [the just- discussed]
fault of [positing] self- [creation] as well as the fault of [positing
creation by] an other.
If it were the case that there were no causes and conditions
behind the arisal of suffering and bliss, then people ought to be able
to be eternally blissful and entirely free of suffering. If there were
no [associated] causes or conditions, then people ought not to [bother
with] engaging in causes conducing to bliss and avoiding causes
conducing to suffering. [However], it most certainly is the case that
each and every dharma has [associated] causes and conditions. It is on
account of stupidity that people are unaware of this. [The situation]
is analogous to looking to wood when seeking to have a fire, looking to
the ground when seeking a source of water, and looking to a fan when
desirous of a breeze. There are all manner of [examples] such as these
and they each have [their associated] causes and conditions.
As for these combined causes and conditions of suffering and
bliss, one has generated karmic causes from previous incarnations. In
the present life, in accordance with the conditions presented by one's
acting either wholesomely or improperly, one reaps from this [a
corresponding] suffering or bliss. As regards these multifarious causes
and conditions of suffering and bliss, if in looking into the matter one
does so in accordance with reality, [one finds that] there is no person
who creates them and no person who undergoes them. The five empty
aggregates create them and the five empty aggregates undergo them.
When a person who is devoid of wisdom experiences pleasure,
under the influence of lustful thought, he becomes attached. When such
a person experiences suffering, then he becomes angry. When this bliss
dies away, he once more seeks after and craves to experience it yet
again. [Such people] are like a little toddler gazing at particular
reflections in a mirror who is pleased thereby and becomes
affectionately attached to them, such that when they disappear, he
breaks the mirror in seeking to find them [again]. A knowledgable adult
laughs at this. When a person loses bliss and then proceeds to seek
after it again, he is just the same as this, and just so, his actions
are amusing to a sage who has gained the Way. It is for this reason
that it says that dharmas are like images in a mirror.
Moreover, just as the images in a mirror are actually empty, are
not produced and not destroyed, and are [a mere] deception and delusion
of the visual faculties of the common person, so too it is with all
dharmas. They are empty, devoid of actuality, are neither produced nor
destroyed, and they deceive and delude the visual faculties of the
common person.
Question: The images in a mirror arise from causes and
conditions. There is a countenance. There is a mirror. There is a
person who holds the mirror. There is brightness. Because these
factors come together an image is produced. Because this image may give
rise to either worry or delight, it is at the same time both a cause and
an effect. How can one say that it is actually empty and neither
produced nor destroyed?
Reply: That which is produced from causes and conditions is not
itself inherently existent and is therefore empty. If a given dharma
were actually [inherently] existent, it should not be [that it is] a
product of causes and conditions. How is this so? If within those
[antecedent] causes and conditions there already existed [predisposing]
causes and conditions, then [those antecedent causes and conditions]
would be useless. If within those [antecedent] causes and conditions
there did not already exist [predisposing] causes and conditions, then
in that case too they would be useless.
By way of analogy, if within milk there already existed yoghurt,
then this milk does not constitute a cause for [the production of]
yoghurt. This is because the yoghurt already exists. If it previously
contained no yoghurt, then that would be the same case as with water
which contains no yoghurt. The milk does not constitute a cause in this
case either. If it is the case that there is no cause [therein] and yet
yoghurt exists, why is yoghurt not produced from within water?
[Even] if it were [actually] the case that milk constituted the
cause and condition for [the production of] yoghurt, milk itself is not
inherently existent [for] milk itself arises from causes and conditions.
Milk comes from a cow. A cow is produced from water and grass. In this
manner, one may [trace back] endlessly and [find that] in every case
there are causes and conditions. For this reason, within the causes and
conditions, one cannot say that the result exists. One cannot say that
they do not exist. One cannot say that they both exist and do not
exist. And one cannot say that they neither exist nor do not exist.
All dharmas arise from causes and conditions and are devoid of an
inherent nature, just like the images in a mirror. This is as explained
in a verse:

If a dharma from cause and condition arises,
This dharma in nature is actually empty.
[For] if it's the case that this dharma's not empty,
It does not exist based on cause and conditions.

It's just like the images found in a mirror,
Not [made by] the mirror, not [made by] the visage,
Nor [made by] the person who holds up the mirror.
It's not self- [created] nor barren of cause.

It is not existent, nor is it not existent,
Nor is it both existent and devoid of existence.
Not even these words here are granted acceptance.
When according with this, then it's the Middle Way.

It is for these reasons that it says that all dharmas are like
images in a mirror.

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[Like {Supernatural} Transformations]


As for [the simile] "like a [supernatural] transformation," [it
refers to] the fourteen transformational mind- [states]. In the first
dhyaana, there are two: one associated with the desire realm and one
associated with the first dhyaana. In the second dhyaana, there are
three: one associated with the desire realm, one associated with the
first dhyaana, and one associated with the second dhyaana. In the third
dhyaana there are four: one associated with the desire realm, one
associated withthe first dhyaana, one associated with the second
dhyaana, and one associated with the third dhyana. In the fourth
dhyaana, there are five: one associated with the desire realm, one
associated with the first dhyaana, one associated with the second
dhyaana, one associated with the third dhyaana, and one associated with
the fourth dhyaana.
[From within] these fourteen transformational mind- [states] one
is capable of performing eight kinds of transformations: The first is
that one is able to shrink [phenomena] down even to the size of a
dustmote. The second is that one is able to expand [phenomena] up even
to the extent that they fill up empty space. The third is that one is
able to lighten [phenomena] even to the point that they weigh only as
much as swan's down. The fourth is that one is freely able to perform
all manner of transformations such as changing the large into the small
and the long into the short. The fifth is that one is able to be
possessed of the power of the sovereign (One is possessed of great power
such that among people, there are none to which one must submit.
Therefore it says, "one is possessed of the power of the sovereign.").
The sixth is that one is able to [instantaneously] traverse long
distances. The seventh is that one is able to cause the earth to move.
The eighth is that one is able to obtain whatever one wishes. One is
able to multiply [his] one body into many bodies, is able to make many
bodies become one body, is able to pass even through walls of stone, is
able to walk on water, is able to stride through space, is able to touch
the sun and the moon, and is able to transform the four great elements,
changing earth into water, water into earth, fire into wind, wind into
fire, stone into gold, and gold into stone.
Alternately, [it may be said that] there are four classes of
transformations: Within the desire realm, through resort to herbs or
precious objects or conjuration, one is able to transform any
phenomenon. People with superknowledges are able on account of the
power of their psychic power to transform all manner of phenomena. The
beings which comprise that class which includes devas, dragons, ghosts
and spirits, on account of the power which comes as part of the
retribution associated with those modes of rebirth, are able to
transform all manner of phenomena. In the form realm, on account of the
retribution associated with that realm of rebirth and on account of the
cultivation of the power of the absorptions, [those beings] are able to
transform all manner of phenomena.
Just as a transformationally- produced person, as distinct from
an incarnate human, has no birth, aging, sickness or death, has neither
suffering nor bliss, and is is on this account empty and devoid of
reality, so too it is for all dharmas. In every case they are devoid of
production, abiding and extinction. For this reason it says that all
dharmas are like [supernatural] transformations.
Additionally, that which is transformationally- produced is
devoid of anything [which would qualify as] a fixed entity. It is
solely based upon the arisal of thought that there is anything which is
created and in every case, [that which is created] is devoid of
actuality. The human body is also just like this, for it is
fundamentally devoid of anything constituting a cause. It is solely on
the basis of the thought [generated in] previous incarnations that the
body of this incarnation is produced. In every case there is nothing
whatsoever [therein] which is real. It is for this reason [too] that it
is said that all dharmas are like a [supernatural] transformation.
[Moreover], just as it is the case that when the thought which
produces a [supernatural] transformation ceases, that [corresponding]
transformationally- produced [entity] perishes, so too it is with all
dharmas: When the causes and conditions [underlying any given dharma]
perish, their [corresponding] effects also perish. They are not
inherently existent [and in that respect] are just the same way as
transformationally- produced phenomena, which although actually empty,
are able nonetheless to influence beings to experience the anguish of
worry, anger, joy, and delusion. All dharmas are just like this:
Although they are empty and devoid of any reality, they are able
nonetheless to influence beings to give rise to delight, anger, worry
and so forth. It is for this reason [too] that it is said that all
dharmas are like [supernatural] transformations.
Furthermore, just as transformationally- produced dharmas are
devoid of anything in the beginning, devoid of anything in the middle
and devoid of anything afterwards, so too it is with all dharmas. And
just as when transformationally- generated entities are produced, there
is nowhere from which they come and just as when they perish there is no
place to which they go, so too it is with all dharmas.
Additionally, just as the characteristics of transformationally-
produced entities are pure, like space, devoid of anything to which
defilement could adhere, and are not sullied by either offenses or
merit, so too it is with all dharmas. Just so, the nature of dharmas is
suchness. The ultimate reality of suchness is naturally and eternally
pure. This [situation] is analogous to that of the four great rivers of
Jambudvpa which, each holding the waters of five hundred subsidiary
rivers containing all manner of impurities, flow into the waters of the
great ocean and thereupon become entirely pure.
Question: One should not say that transformationally- produced
entities are empty. How is this so? The mind [which produces]
transformations is gained through the cultivation of the absorptions.
It is from this mind that all manner of transformations are created.
Whether these [transformational entities] are people or whether they are
dharmas, still, these transformations are possessed of causes and are
possessed of effects. How then can they be empty?
Reply: This concern was already addressed in [the section on]
the "like a shadow" [simile]. We shall now address it further.
Although the causes and conditions exist, the transformationally-
produced effects are empty. This is comparable to the nonexistence of
the topics of speech. Although a thought arises and the mouth speaks
forth words, still, one may not, merely through thought and words, bring
something into existence. That of which one speaks is not thereby
existent. Even if it existed [in some sense], it would be like speaking
of the existence of a second head or of a third hand. Although they are
produced [in a sense] from one's thought and one's mouth, still, one may
not claim that there [actually] exists thereby any [real] head or any
[real] hand.
This is just as set forth by the Buddha, "One contemplates the
unproduced and thereby gains liberation from that which is produced.
One relies on the unconditioned and thereby gains liberation from that
which is conditioned." Although one contemplates unproduced dharmas as
being nonexistent, still they are operative in the realm of causes and
conditions. This is also the case with the unconditioned. Although
transformations are empty, still they are able to bring about mental
causes and conditions. Although the other nine similes, "like a
magically- conjured illusion," "like a mirage," and so forth are empty,
they are nonetheless able to bring about the arisal of all manner of
thought.
Moreover, though one may seek among the six classes of causation
and the four classes of conditions for these [supernatural]
transformations, still, one is unable to find them therein. Because the
six classes of causation and four classes of conditions do not
correspond with these [transformations], [such transformations] are,
therefore, empty.
Furthermore, emptiness is not [judged] on the basis of
invisibility. It is on account of their being devoid of any actual
function that [phenomena] are [judged] to be empty. It is for this
reason that it is said that all dharmas are like [supernatural]
transformations.
Question: If all dharmas and the subjects of the ten similes are
all identically empty, why are only these ten matters employed as
similes? Why not use mountains, rivers, stone walls and so forth as
similes?
Reply: Although all dharmas are empty, still, there are
distinctions among them: There are those the emptiness of which is
difficult to understand and there are those the emptiness of which is
easy to understand. Now, those for which emptiness is readily
comprehended are employed herein as similes for those the emptiness of
which is only understood with difficulty.
Moreover, there are two kinds of dharmas: those which constitute
a locus for attachment of the mind and those which do not constitute a
locus for attachment of the mind. [Herein], those points to which the
mind does not attach are employed to release the mind from those points
to which it does attach.
Question: How is it that the [topics] of these ten similes
constitute places to which the mind does not attach?
Reply: These ten phenomena do not dwell for long. It is because
they arise readily and perish readily. For this reason they constitute
points to which the mind does not attach.
Moreover, there are those who are aware that the [topics of] the
ten similes constitute dharmas which deceive and delude the ears and the
eyes. Because [those same individuals] are unaware that all dharmas are
empty, these [subjects] are used as similes for all dharmas. If there
are people who become mentally attached to these ten similes, who do not
understand them and who raise all manner of arguments in order to
establish that they do [in fact] exist, then these ten similes are not
useful for them. One should [instead] set forth alternate dharmic
access methods for their benefit.
Question: As for all dharmas being empty, not produced and not
destroyed, I was already entirely knowledgable as regards the emptiness
referred to through the various comparisons and various causes and
conditions set forth within this discussion of the ten similes. If all
dharmas are empty, one ought not to set forth these similes. If one
sets forth these similes, then this is contrary to emptiness.