[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) › 73.17 # 宗鏡錄 73.17 宗鏡錄 73.17 - **Language:** Classical Chinese ### [73.17](https://indike.org/pramana/in.bauddha.taisho.2016.73.17) 答。為起靜以成動。無別有動體。是故靜性隨於動。亦在生滅門中。非直賴耶具動靜。在此生滅中。亦乃如來藏唯不動。亦在此門中。何以故。彼生滅無別體故。如水作波。又起信論說。無明為因。境界為緣。生三細之識。六麁之相。則隨迷昧之緣。而沈六趣。始覺為因。五度為緣。則隨悟解之緣。而昇一乘。又說。迷則有過恒沙等妄染之法。即染緣生而淨緣滅。悟則有過恒沙等諸淨功德。即淨緣起而染緣亡。然但一心所作。更無二原。義說逐悟逐迷。實無能逐所逐。故論云。以一切法。皆從心起妄念而生。凡所分別。皆分別自心。心不見心。無相可得。如古德釋。波水之喻真如生滅二門。以水濕喻心真如。以波動喻心生滅。波無異濕之動。則無異真如之生滅。即水以辯於波。不變性而緣起也。水無異動之濕。則無有離生滅之真如。即波以明於水。下捨緣而即真也。 > Answer: Because stillness is aroused to become movement, there is no separate substance of movement. Therefore the nature of stillness accords with movement and is also within the gate of production and cessation. It is not merely that the ālayavijñāna possesses movement and stillness and is within this production and cessation; the tathāgatagarbha, being solely unmoving, is also within this gate. Why is this? Because that production and cessation has no separate substance, just as water makes waves. Furthermore, the Treatise on the Awakening of Faith says: Taking avidyā as cause and the objective realm as condition produces the consciousnesses of the three subtle aspects and the characteristics of the six coarse aspects; then, following the conditions of delusion, one sinks into the six destinies. Taking initial awakening as cause and the five pāramitās as condition, one then follows the conditions of awakening and ascends to the ekayāna. It also says: In delusion there are falsely defiled dharmas exceeding the sands of the Ganges, which means that defiled conditions arise and pure conditions cease; in awakening there are all pure merits exceeding the sands of the Ganges, which means that pure conditions arise and defiled conditions perish. Yet all this is made by the one mind alone, and there are no two sources. In terms of meaning it is spoken of as pursuing awakening or pursuing delusion, but in reality there is neither that which pursues nor that which is pursued. Hence the treatise says: 'Because all dharmas are produced from false thoughts arising from the citta, whatever is discriminated is only a discrimination of one's own citta; the citta does not see the citta, and no characteristic can be obtained.' As ancient worthies explained, regarding the metaphor of waves and water for the two gates of tathatā and production and cessation: the wetness of water illustrates the citta-tathatā, and the movement of the waves illustrates the citta's production and cessation. Since the waves are not a movement separate from wetness, there is no production and cessation separate from tathatā: identifying water to discern the waves is conditioned arising without altering the nature. Since water is not a wetness separate from movement, there is no tathatā separate from production and cessation: identifying the waves to illuminate the water is not abandoning conditions while being identical with the real. > — English (machine translation) (machine translation) - [Previous: 73.16](https://indike.org/pramana/in.bauddha.taisho.2016.73.16) - [Next: 73.18](https://indike.org/pramana/in.bauddha.taisho.2016.73.18) - [Up: 73](https://indike.org/pramana/in.bauddha.taisho.2016.73) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.73.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.73.17](https://indike.org/pramana/in.bauddha.taisho.2016.73.17) · Pramāṇa