All that exists comes from this; every cause in fact has no cause. Subjective reliance on objective appearances is basically groundless. Thus, upon what is fundamentally unreliable, one sets up the world and living beings.
All that exists comes from this. "This" refers to ignorance, because: "From a single unenlightened thought, the Three Subtle Appearance arise. Then external states become the conditions for the arising of the Six Coarse Appearances." "All that exists," then, refers to these appearances. Yet,
every cause in fact has no cause. "Cause" here refers to a place of reliance. Why is there said to be no cause? It is because, although the Three Subtle Appearances are said to arise from ignorance, ignorance is not really dependable. It is not a true place of reliance. Ignorance itself is a false creation, an empty appearance. Therefore, although it seems to be that the Three Subtle Appearances arise out of ignorance, it doesn't really happen that way, because ignorance itself doesn't even exist! Since ignorance doesn't have any substance of itself, how can the Three Subtle Appearances arise from it?
Subjective reliance on objective appearances is basically groundless. Living beings are the subjective aspect that relies on ignorance, the objective aspect. But basically there is no foundation in this. There is really no source.
Thus, upon what is fundamentally unreliable, one sets up the world and living beings. Basically there is nothing to be depended on, but it is on this unreliable ignorance that the world is established. Out of what is empty, false, and unreal the world is set up, and with it all living beings. Their very existence is empty and false; there is nothing real about it.
Confusion about one's basic, perfect understanding results in the arising of falseness. The nature of falseness is devoid of substrance; it is not something which can be relied upon.
Confusion about one's basic, perfect understanding results in the arising of falseness. "Confusion" refers to the arising of falseness out of truth. Basically there is no name or appearance in the nature of the Treasury of the Thus Come One. But when ignorance is produced, confusion results. Since one is confused, one no longer recognizes one's inherent enlightened nature. Once that happens, it is as if one has lost one's home. Then falseness arises.
The nature of falseness is devoid of substance; it is not something which can be relied upon. Although falseness arises out of truth; falseness itself doesn't have any substance. It came out of truth, but it is merely illusory. Since ignorance doesn't have a substance of its own, the Three Subtle Appearances cannot really be based on it.
One may wish to return to the truth, but that wish for the truth is already a falseness. The real nature of true suchness is not a truth that one can seek to return to. By doing so one misses the mark.
One may wish to return to the truth... Basically, ignorance has no substance of its own, so the Three Subtle Appearances have no basis. You may wish to return to the truth, you may want to go back to the source, to the inherent Buddha-nature,
but that wish for the truth is already a falseness. Your thought of seeking the truth is already false. This is just creating more falseness. If you want to return to the original truth, just don't add brightness to enlightenment; don't add a head on top of a head. Don't go looking for a donkey while riding on a donkey. You think, "I want the
truth." This is already a falseness.
The real nature of true suchness, the real self-nature of true suchness,
is not a truth that one can seek to return to. It's not that you decide to return to inherent truth. Rather, you simply dispense with ignorance; that itself is the truth. There's no need to seek further. The entire reason you do not grasp the truth is that you have ignorance. If you discover that ignorance has no substance, then "you don't get rid of false thinking, and you don't seek the truth." All you have to do is to destroy ignorance, and the Dharma-nature manifests. Once ignorance is gone, the Dharma-nature spontaneously appears. You don't need to seek the truth anymore. Since you haven't understood and smashed through ignorance, you are still in falseness.
By doing so one misses the mark. Basically you do not have to seek truth or cut off falseness. All you have to do is to smash through ignorance. But if you don't destroy ignorance, and only wish to seek truth, that's called "letting go of the root and grasping at the branches." You should first break through ignorance. When ignorance is destroyed, the Three Subtle Appearances also disappear, and so do the Six Coarse Appearances. How can you seek truth when you have not destroyed ignorance? If one tries to do it that way, one ends up with more false appearances.
(to be continued)