Your questions cannot be asked that way, since there is no
'outside' or 'inside' Mind. No subject nor object. Neither is there
the question of existence or non existence.
Dependent arising continues to display as appearances in diversity
-- but merely as appearances, reflections, empty & unborn.
Reality is the 'union of dependent origination and
emptiness'.
"And as David Loy said so nicely in The Difference between Samsara
and Nirvana: There is only one reality -- this world, right here --
but this world may be experienced in two different ways. Samsara is
the "relative" world as usually experienced, in which "I"
dualistically perceive "it" as a collection of objects which
interact causally in space and time. Nirvana is the world as it is
in itself, nondualistic in that it incorporates both subject and
object into a whole which, Madhyamika insists, cannot be
characterized (Chandrakirti: "Nirvana or Reality is that which is
absolved of all thought-construction" ), but which Yogacara
nevertheless sometimes calls "Mind" or "Buddhanature";; and so
forth."
The Awakening of Faith in Mahayana:
"A. Mind in Terms of the Absolute
The Mind in terms of the Absolute is the one World of Reality
(dharmadhatu) and the essence of all phases of existence in their
totality.
That which is called "the essential nature of the Mind" is unborn
and is imperishable. It is only through illusions that all things
come to be differentiated. If one is freed from illusions, then to
him there will be no appearances (lakshana) of objects regarded as
absolutely independent existences; therefore all things from the
beginning transcend all forms of verbalization, description, and
conceptualization and are, in the final analysis, undifferentiated,
free from alteration, and indestructible. They are only of the One
Mind; hence the name Suchness. All explanations by words are
provisional and without validity, for they are merely used in
accordance with illusions and are incapable of denoting
Suchness.
The term Suchness likewise has no attributes which can be verbally
specified. The term Suchness is, so to speak, the limit of
verbalization wherein a word is used to put an end to words. But
the essence of Suchness itself cannot be put an end to, for all
things in their Absolute aspect are real; nor is there anything
which needs to be pointed out as real, for all things are equally
in the state of Suchness. It should be understood that all things
are incapable of being verbally explained or thought of; hence the
name Suchness."
