Causality Is Neither Empty Nor Non-Empty

Causality possesses the dual nature of being both empty and non-empty, depending on the perspective from which it is viewed. Non-emptiness means that, from the perspective of conventional truth, where there is a cause, there must be an effect. Both cause and effect are conventional phenomena. For example, a virtuous karma is a cause; with this cause, there must inevitably be a virtuous result. The same applies to an unvirtuous karma: an unvirtuous karma is a cause; with this cause, there must inevitably be an unvirtuous result. A neutral karma is a cause; with this cause, which is a conventional phenomenon, there must inevitably be a neutral result, also a conventional phenomenon. Where there is a cause, there must be an effect; conventional phenomena distinctly exist. This is the meaning of the non-emptiness of cause and effect.

However, from the perspective of the ultimate truth, the true nature of all dharmas, and the emptiness of all dharmas, both virtuous and unvirtuous karmic causes, as well as neutral karmic causes, are all manifestations projected by the Tathagatagarbha. They are subject to arising and ceasing, changing and transforming; their essential nature is empty. Similarly, the karmic retributions of virtue, non-virtue, and neutrality are also manifestations projected by the Tathagatagarbha, subject to arising and ceasing, changing and transforming; their essential nature is also empty. If karmic causes were not empty, then karmic causes would exist forever—when would sentient beings ever attain liberation? If karmic results were not empty, sentient beings would forever undergo karmic retribution—when would this retribution ever end? When would sentient beings ever attain liberation and Buddhahood? That which arises, ceases, changes, and transforms is empty; that which neither arises nor ceases, nor changes nor transforms, is non-empty. All conventional phenomena arise, cease, change, and transform; therefore, they are all empty.

If it is said that that which neither arises nor ceases, nor changes nor transforms, is non-empty, and this is the reason for the non-emptiness of cause and effect, then this dharma which neither arises nor ceases, nor changes nor transforms, is the fundamental mind, the Tathagatagarbha. Apart from the Tathagatagarbha, if there were another dharma that neither arises nor ceases, nor changes nor transforms, regardless of what that dharma might be, it would be non-empty. Yet, apart from the Tathagatagarbha, one truly cannot find any other dharma that neither arises nor ceases, nor changes nor transforms. All that can be found are the attributes of the Tathagatagarbha, which are related to its fundamental essence. The Tathagatagarbha, which neither arises nor ceases, nor changes nor transforms, can project the causes of conventional truth and can also project the effects of conventional truth. The Tathagatagarbha is non-empty; causes and effects must necessarily exist. Therefore, the Tathagatagarbha is the cause of cause and effect. If the Tathagatagarbha is non-empty, cause and effect are non-empty; if the Tathagatagarbha is empty, cause and effect are empty.

From the profound perspective of Consciousness-Only (Vijñānavāda), the causes of conventional truth are projected by the seven fundamental seeds of the Tathagatagarbha; their essential nature is still the attribute of the Tathagatagarbha. The effects of conventional truth are likewise projected by the seven fundamental seeds of the Tathagatagarbha; their essential nature is still the attribute of the Tathagatagarbha. Therefore, the entirety of conventional truth is the attribute of the Tathagatagarbha, belonging to the Tathagatagarbha. Within conventional truth, one should be able to perceive the presence of the Tathagatagarbha.

Dedication Verse: We dedicate all the merit from Dharma propagation and group practice on our online platform to all beings throughout the Dharma realm, and to the people of the world. We pray for world peace, that wars may not arise; may flames of war be extinguished, and weapons laid down forever; may all disasters completely subside! We pray that the people of all nations unite in mutual aid, treating each other with compassion and kindness; may the weather be favorable and the harvests abundant, may nations be prosperous and their people at peace! May all beings deeply believe in cause and effect, harbor compassionate hearts and refrain from killing; may they widely form wholesome connections, and extensively cultivate wholesome karma; may they believe in the Buddha, learn the Buddha Dharma, and increase their wholesome roots; may they understand suffering, abandon its origins, aspire to cessation, and cultivate the path; may they close the door to the evil destinies and open the path to Nirvana! We pray that Buddhism flourishes eternally and the true Dharma abides forever; may the burning house of the Triple Realm be transformed into the lotus land of Ultimate Bliss!