宗鏡錄 73.17

73.17

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.