འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 64

64

"Bhagavān, when a bodhisattva cultivating śamatha and vipaśyanā correctly cognizes dharmas and correctly cognizes meanings, what is knowing and what is seeing?" "Maitreya, although I teach knowing and seeing through many formulations, I will nonetheless explain it in brief: the prajñā of śamatha and vipaśyanā that has sambhinnadharma as its ālambana is knowing. The prajñā of śamatha and vipaśyanā that has asambhinnadharma as its ālambana is seeing." "Bhagavān, by what manaskāra and how does a bodhisattva cultivating śamatha and vipaśyanā dispel what nimittas?" "Maitreya, by means of the manaskāra of tathatā, one dispels the nimittas of dharmas and the nimittas of meanings; one dispels them by not apprehending an intrinsic nature of names in names and by not accurately perceiving their abode and nimitta. As with names, so it should be understood with phrases, syllables, and all meanings. Maitreya, up to the dhātus, one dispels them by not apprehending an intrinsic nature of dhātus in dhātus and by not accurately perceiving the nimitta of their abode." "Bhagavān, does one also dispel that which is the nimitta of correctly cognizing the meaning of tathatā?" "Maitreya, since there is no nimitta in the correct cognition of the meaning of tathatā and it is unapprehended, what could be dispelled in it? Maitreya, the correct cognition of the meaning of tathatā overpowers all nimittas of dharmas and meanings, but I do not say that it is overpowered by anything." "Bhagavān, just as the Bhagavān taught through the simile of a vessel filled with turbid water, the simile of an uncleaned mirror, and the simile of a disturbed pond that one cannot examine the natural reflection, whereas the opposite is possible, so too, an uncultivated mind cannot know things as they truly are, but a cultivated mind can. In that regard, what is examination by the mind, and regarding what tathatā was it stated?"