[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 60.31 # 宗鏡錄 60.31 宗鏡錄 60.31 - **Language:** Classical Chinese ### [60.31](https://indike.org/pramana/in.bauddha.taisho.2016.60.31) 答。聖說真如為凝然者。此是隨緣成染淨時。恒作染淨而不失自體。即是不異無常之常。名不思議常。非謂不作諸法。如情所謂之凝然也。不異無常之常。出於情外。故名真如常。經云。不染而染。明常作無常。染而不染。明作無常時不失常也。又不異常之無常故。說真如為無常。經云。如來藏。受苦樂與因俱。若生若滅。又依他是生滅法。亦得有不異常之無常。不異無常之常。以諸緣起無常之法。即無自性。方成緣起。是故不異常性而得無常。故云不生不滅。是無常義。此即不異於常。成無常也。又諸緣起。即是無性。非滅緣起。方說無性。即是不異無常之常也。經云。色即是空。非色滅空。又眾生即涅槃。不更滅也。此與真如二義同。即真俗雙融。二而無二。故論云。智障甚盲闇。謂真俗別執故也。又真如若不隨緣成於染淨。染淨等法。即無所依。無所依有法。又墮常也。又真如若有者。即不隨染淨。染淨諸法。既無自體。真又不隨。不得有法。亦是斷也。乃至執非有非無等四句。皆墮斷常也。若依他執有者。謂已有體。不藉緣故。無緣有法。即是常也。又由執有。即不藉緣。不藉緣故。不得有法。即是斷也。 > Answer: When the noble ones say tathatā is frozen, this means that when it follows conditions to form defilement and purity, it constantly acts as defilement and purity without losing its own substance. This is permanence not different from impermanence, called the inconceivable permanent; it does not mean it does not perform all dharmas, like the frozenness imagined by emotions. The permanence not different from impermanence lies outside emotional concepts; thus it is called the permanence of tathatā. A sūtra says: 'Undefiled yet defiled' clarifies that the permanent acts as impermanent; 'defiled yet undefiled' clarifies that when acting as impermanent, it does not lose permanence. Furthermore, because it is impermanence not different from permanence, tathatā is spoken of as impermanent. A sūtra says: 'The tathāgatagarbha experiences suffering and pleasure together with causes, whether arising or ceasing.' Moreover, the dependent \[nature\] is a dharma of arising and ceasing, yet it also has impermanence not different from permanence, and permanence not different from impermanence. Because all impermanent dharmas of conditioned arising are devoid of own-nature, only then is conditioned arising accomplished. Therefore, not different from the permanent nature, impermanence is attained. Hence it is said: 'Non-arising and non-ceasing is the meaning of impermanence.' This is precisely accomplishing impermanence without being different from permanence. Furthermore, all conditioned arising is precisely devoid of own-nature; it is not that own-naturelessness is stated only upon the cessation of conditioned arising. This is precisely permanence not different from impermanence. A sūtra says: 'Form is emptiness; it is not that the cessation of form is emptiness.' Furthermore, 'Sentient beings are precisely nirvāṇa; they do not undergo further cessation.' This is identical with the two senses of tathatā: the true and the conventional are mutually fused, two yet without duality. Therefore a treatise says: 'The hindrance of knowledge is utterly blind and dark, meaning that the true and conventional are grasped as separate.' Furthermore, if tathatā did not follow conditions to form defilement and purity, defiled and pure dharmas would have nothing on which to rely. If there were dharmas without anything on which to rely, that would fall into \[the fault of\] permanence. Furthermore, if tathatā were \[solidly\] existent, it would not follow defilement and purity. Since defiled and pure dharmas have no self-substance, and the true also would not follow them, dharmas could not exist; this would also be \[the fault of\] annihilation. And so on, clinging to the four propositions such as neither existent nor non-existent all falls into annihilation and permanence. If one grasps the dependent \[nature\] as existent, that means it already has a substance and does not depend on conditions; dharmas existing without conditions is precisely permanence. Furthermore, because of grasping it as existent, it does not depend on conditions; because it does not depend on conditions, dharmas cannot exist, which is precisely annihilation. > — English (machine translation) (machine translation) - [Previous: 60.30](https://indike.org/pramana/in.bauddha.taisho.2016.60.30) - [Next: 60.32](https://indike.org/pramana/in.bauddha.taisho.2016.60.32) - [Up: 60](https://indike.org/pramana/in.bauddha.taisho.2016.60) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.60.31) — English, machine translation ## Linked texts (1) - [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866.4.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.60.31](https://indike.org/pramana/in.bauddha.taisho.2016.60.31) · Pramāṇa