宗鏡錄 52.8

52.8

論答云。此意相應四煩惱等。是染法故。障礙聖道。隱蔽真心。說名有覆。非善不善。故名無記。若已轉依。唯是善性。密嚴經偈云。末那緣藏識。如磁石吸鐵。如蛇有二頭。各別為其業。染意亦如是。執取阿賴耶。能為我事業。增長於我所。復與意識俱。為因而轉謝。於身生煖觸。運動作諸業。飲食與衣裳。隨物而受用。騰躍或歌舞。種種自嬉遊。持諸有情身。皆由意功力。如火輪垂髮。乾闥婆之城。不了唯自心。妄起諸分別。身相器世間。如動鞦韆勢。無力不堅固。分別亦復然。分別無所依。但行於自境。譬如鏡中像。識種動而見。愚夫此迷惑。非諸明智者。仁主應當知。此三皆識現。於斯遠離處。是即圓成實。

The treatise answers, saying: "The four kleśas and so forth associated with this manas are defiled dharmas; because they obstruct the noble path and conceal the true mind, they are called 'veiled' (nivṛta); being neither wholesome nor unwholesome, they are called 'unspecified' (avyākṛta). Once the basis has been transformed, it is exclusively of a wholesome nature." A verse from the Ghanavyūhasūtra says: / "Manas takes the ālayavijñāna as object, / like a lodestone attracting iron. / Just as a snake has two heads, / each performing its own activity, / the defiled manas is also like this: / it grasps the ālayavijñāna, / capable of performing the activities of a self / and multiplying what belongs to a self. / Again, together with the manovijñāna, / acting as a cause, it undergoes successive changes. / It generates the touch of warmth in the body, / moves it, and performs various karmas; / food, drink, and clothing / are used in accordance with the objects; / leaping, jumping, singing, or dancing, / it engages in various amusements on its own. / Sustaining the bodies of all sentient beings / is entirely through the power of the manas. / Like a circle of fire or dangling hairs, / or a city of gandharvas, / failing to understand that they are only one's own mind, / one falsely gives rise to various conceptual discriminations. / The forms of the body and the receptacle world / are like the motion of a swinging swing: / powerless and unsolid; / discrimination is also like this. / Discrimination has no support; / it merely operates within its own cognitive realm. / For instance, like an image in a mirror, / when consciousness-seeds stir, it is seen. / Foolish common people are deluded by this, / but the wise are not. / O benevolent lord, you should know / that these three are all manifestations of consciousness. / The place where one is far removed from this / is precisely the thoroughly established nature (pariniṣpanna)."