The Sutra on the Collection of Father and Son: Commentary - Lecture CXXVIII

Why Do All Phenomena Have Neither Origin Nor Destination?

Original Text:

O great king, there is not even the slightest phenomenon that can pass from this world to the next. Why is this so? Because all phenomena are subject to arising and ceasing. O great king, when body-consciousness arises, it comes from nowhere; when it ceases, it goes nowhere. When karma arises, it comes from nowhere; when it ceases, it goes nowhere. When initial consciousness arises, it comes from nowhere; when it ceases, it goes nowhere. For what reason? Because it is devoid of inherent nature.

In this manner, it should be understood: body-consciousness is empty; body-consciousness itself is empty. Self-made karma is empty; self-made karma itself is empty. Initial consciousness is empty; initial consciousness itself is empty. If cessation occurs, cessation is empty. If arising occurs, arising is empty. It should be understood that the functioning of karma has no actor and no experiencer. There is only the discrimination and manifestation of names and appearances.

Explanation:

The Buddha states: O great king, not a single phenomenon can transfer from this life to the next. Why is this said? Because the inherent nature of all phenomena is perpetually arising and ceasing; they are neither eternal nor abiding. When the five aggregates cease at the end of life, all phenomena will cease. O great king, when body-consciousness arises, it has no origin; when it ceases, it has no destination. When karma is created, karma has no origin; when karma ceases, it has no destination. When the initial consciousness of the next life arises, it has no origin; when it ceases, it has no destination.

Why do all phenomena have neither origin nor destination? Because all phenomena are devoid of any inherent nature; the inherent nature of all phenomena lacks all characteristics, and their intrinsic essence is empty and ultimately unobtainable. We should understand body-consciousness in this manner: recognize that the inherent nature of body-consciousness is empty. Understand self-made karma in this manner: recognize that the inherent nature of karma is empty. Understand initial consciousness in this manner: recognize that the inherent nature of initial consciousness is empty. Understand in this manner: if any phenomenon arises, its arising is empty; if any phenomenon ceases, its cessation is empty. Simultaneously, understand that the creation and functioning of karma have no actor and no experiencer. All phenomena are merely discriminations and manifestations of names and appearances.

All phenomena are devoid of any inherent nature; not a single phenomenon possesses a real intrinsic essence that exists independently. Thus, it is understood that our body-consciousness is empty, our karma is empty, and the initial consciousness arising in the next life is also empty. If consciousness ceases, the cessation itself is empty; if consciousness arises, the arising itself is empty. The functioning and creation of karma are also empty; there is no creator, nor is there an experiencer of karmic results. All is but an illusory appearance, an unreal mirage, merely a false manifestation discriminated and displayed through names and appearances.