Law of Dependent Origination and Law of Non-dependent Origination

The mind inherently exists; it does not depend on other conditions. It is the only dharma that exists without any condition, the unborn dharma that requires no causes and conditions to be. Regardless of whether conditions exist or not, it is eternally unborn and undying; therefore, it is the true mind of reality. Apart from this, all other things are conditioned dharmas: they arise when conditions are sufficient, and they cease when conditions cease, illusory and impermanent. Since they are dharmas that arise and cease due to conditions, they are dharmas without self-nature; their existence or non-existence is not determined by themselves, nor can they be autonomous.

This true mind of reality, however, possesses self-nature; it has its own true intrinsic essence. It is also self-sovereign, not born from other dharmas, existing unconditionally and without causes. It has characteristics such as being unborn and undying; nothing can limit it, nothing can control it; it exists inherently. Therefore, conditioned dharmas lack self-nature, while non-conditioned dharmas possess self-nature. Conditioned dharmas mean "this arises, therefore that arises"; all such arising lacks self-nature and thus does not represent the Middle Way. That which is not born but inherently exists possesses self-nature; it is the dharma of the Middle Way.

All dharmas in the world are produced by the true mind of reality; they are born subsequently. Therefore, the true mind of reality must exist first, and only then do various dharmas and phenomena arise. The mind does not rely on various phenomena to exist, but to seek the mind, one must look within phenomena. Apart from phenomena, apart from the five aggregates, apart from the eighteen realms, the mind cannot be found. For the existence and functioning of these phenomena precisely demonstrate that the mind also exists and functions. If the mind departs, phenomena immediately cease; the five aggregates immediately become a corpse. Therefore, practicing meditation requires contemplation upon the various phenomena within the six dusts, contemplation amidst the activities of the five aggregates, contemplation when the six sense faculties contact the six dusts, seeking the mind that functions within these dharmas. When wisdom is perfected, concentration is sufficient, and the causes, conditions, and time are ripe, one can realize this true mind of reality.