成唯識論演祕 7.93

7.93

The explanation says: Just as when dancing in the light, moving the body creates many shapes, and the shadows do likewise: the discrimination of meditative mind gives rise to various bodily karmas, obstructing non-discrimination. Just as the form obstructs light, the body arises relying on consciousness; therefore that body is designated as "various consciousnesses." Alternatively, the meditative minds of the upper two realms are not single, hence called "various consciousnesses." Since this consciousness operates dependent on unreal objects, it clearly shows that the mind is false. According to the former inference: The bodily karma arising from meditation is false and not truly existent; because it operates variously; like shadow puppetry. According to the latter inference: The consciousnesses of meditative stages are false and not truly existent; because they arise relying on various things; like shadow puppetry. "Furthermore, like an echo in a valley, in reality there is no sound, yet it causes the listener to seem to hear many kinds of verbal objects and various speech; verbal karma is also like this." The inference states: Verbal karma is not real; because it is heard by listening; like an echo in a valley. "Furthermore, like the moon in the water, because of the moisture and limpid nature of water, although there is no moon, a moon can be apprehended. Perfumed by taking real objective referents as objects, moisture and limpidity are its nature; the mind associated with various samādhis is also like this: although it lacks real objective referents, it operates appearing as existent. What is the difference between this and a reflected image? There is a difference between meditative and non-meditative stages."