宗鏡錄 73.15

73.15

答。古師釋云。生滅因緣。體相有二。一阿賴耶心體。不守自性。變作諸法。是生滅因。根本無明。熏動心體。是生滅緣。又復無明住地諸染根本。起諸生滅。故說為因。六塵境界能動七識。波浪生滅。是生滅緣。依此二義。以顯因緣。諸生滅相。聚集而生。故名眾生。而無別體。唯依心體。故言依心。即是阿賴耶自心相也。又真妄和合諸識緣起。以四句辯之。一以如來藏唯不生滅。如水濕性。二七識唯生滅。如水波浪。三賴耶識亦生亦滅。亦不生滅。如海含動靜。四無明倒執非生滅。非不生滅。如起浪猛風。非水非浪。

Answer: Ancient masters explained: 'The causes and conditions of production and cessation have two aspects in substance and characteristics. First, the citta-substance of the ālayavijñāna, not keeping to its own nature, transforms into various dharmas; this is the cause of production and cessation. Fundamental avidyā perfuming and moving the citta-substance is the condition of production and cessation. Furthermore, avidyā-bhūmi, the root of all defilements, gives rise to various productions and cessations; hence it is spoken of as the cause. The objects of the six sense-dusts are able to move the seven consciousnesses into billowing productions and cessations; these are the conditions of production and cessation. Relying on these two meanings, causes and conditions are revealed. The various characteristics of production and cessation gather together and are produced; hence they are named "sentient beings" (saṃskṛta/beings). Yet they have no separate substance; they rely solely on the citta-substance. Hence it is said, "relying on the citta"—that is, the characteristic of the ālayavijñāna's own citta.' Furthermore, the conditioned arising of the various consciousnesses from the harmony of the true and the false is discerned through four propositions: 1. The tathāgatagarbha solely neither arises nor ceases, like the wet nature of water; 2. The seven consciousnesses solely arise and cease, like the waves of water; 3. The ālayavijñāna both arises and ceases, and neither arises nor ceases, like the ocean containing movement and stillness; 4. The inverted graspings of avidyā neither arise and cease, nor do not arise and cease, like the fierce wind raising waves, being neither the water nor the waves.