Commentary on the Sutra of the Father-Son Compendium (163)

Why do all dharmas have no origin and no destination?

Original text: Great King, there is not even the slightest dharma that can pass from this world to the next. Why is this? Because their nature is subject to birth and cessation. Great King, when body-consciousness arises, it comes from nowhere; when it ceases, it goes nowhere. When karmic actions arise, they come from nowhere; when they cease, they go nowhere. When the initial consciousness arises, it comes from nowhere; when it ceases, it goes nowhere. Why? Because their intrinsic nature is transcendent. Thus, understand that body-consciousness is empty of body-consciousness. One’s own karmic actions are empty of karmic actions. The initial consciousness is empty of initial consciousness. If cessation occurs, cessation is empty. If birth occurs, birth is empty. Understand the functioning of karma: there is no doer, nor is there any experiencer. There are merely nominal designations and conceptual distinctions.

Explanation: The Buddha said: Great King, not a single dharma can transfer from this life to the next life. Why is this so? Because the self-nature of all dharmas is perpetually arising and ceasing; they are not permanent or abiding. When the five aggregates cease at life’s end, all dharmas will cease. Great King, when body-consciousness arises, it has no origin; when it ceases, it has no destination. When karmic actions are created, they have no origin; when karmic actions cease, they have 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 dharmas have no origin and no destination? Because all dharmas transcend all natures; the self-nature of all dharmas is devoid of all characteristics, inherently empty, and cannot be grasped. Understand body-consciousness in this way: know that its self-nature is empty. Understand the karmic actions created by one’s own consciousness in this way: know that the self-nature of karmic actions is empty. Understand the initial consciousness in this way: know that its self-nature is empty. Understand in this way: if any dharma arises, that arising is empty; if any dharma ceases, that cessation is empty. Simultaneously, understand the creation and continuity of karmic actions: there is no doer and no experiencer. All dharmas are merely illusory appearances and conceptual distinctions expressed through names.

All dharmas we encounter are illusory. By repeatedly comparing them to dreams, one can gain genuine insight into worldly phenomena. Inner attachments will then loosen, and many actions will naturally be abandoned. Physical, verbal, and mental activities in daily life will gradually become purified. In this sutra, the World-Honored One repeatedly uses the metaphor of dreams to guide King Śuddhodana to see through the illusory nature of the five desires and six dusts, recognizing that the essence of this world is like a dream, devoid of reality.