Also, “like space” means that if the contemplation of the mind arose spontaneously from the mind itself, then causes and conditions are not necessary. The mind exists [due to] causes and conditions. The mind has no power to arise [spontaneously on its own]. The mind has no power to arise [spontaneously], but neither do conditions arise [spontaneously].²⁶¹ If the mind and conditions each lack substantial Being, how can they have Being when they are joined together? It is difficult [to speak of substantial Being, or of them arising] when they are joined together; when they are separate they do not arise at all.

Now, if just one arising is lacking in substantial Being, how can one speak of the hundred realms and the thousand suchlike characteristics as having substantial Being? Since the mind is empty [of substantial Being], therefore all things which arise dependent on the mind are empty.

This emptiness is also empty. If emptiness is not empty, then one can posit conventional existence as the opposite of emptiness. But conventional existence is not conventional Being.”²⁶² The substantial Being of] neither conventional existence nor emptiness” is ultimate purity [the middle].

Also, “the objective realm of the Buddha” refers to the sameness of the dharma of the Buddhas at the top and the dharma of sentient beings at the bottom.²⁶³

Also, “the dharma of mind” refers to the non-differentiation of the three [dharmas of] mind, Buddha, and sentient beings. This is called “the dharma of mind.”

261

In others words, all things are interdependent and nothing arises in and of itself. return

262

Properly understood, conventional existence and emptiness are not opposite but synonymous. return

263

In other words, the “sameness” or integrated nature of all reality. return