宗鏡錄 96.21

96.21

大乘理趣經偈云。一切有為法。如乾闥婆城。眾生妄心取。雖現非實有。諸法非因生。亦非無因生。虛妄分別有。是故說唯心。無明妄想見。而是色相因。藏識為所依。隨緣現眾像。如是目有瞖。妄見空中華。習氣擾濁心。從是三有現。眼識依賴耶。能現種種色。譬如鏡中像。分別不在外。所見皆自在。非常亦非斷。賴耶識所變。能現於世間。法性皆平等。一切法所依。藏識恒不斷。末那計為我。集起說為心。思量性名意。了別義為識。是故說唯心。心外諸境界。妄見毛輪華。所執實皆無。咸是識心變。色具色功德。皆依賴耶識。凡愚妄分別。謂是真實有。睡眠與惛醉。行住及坐臥。作業及士用。皆依藏識起。有情器世間。非由自在作。亦非神我造。非世性微塵。如木中火性。雖有未能燒。因燧方火生。由此破諸暗。展轉互為因。賴耶為依止。諸識從彼生。能起漏無漏。如海遇風緣。起種種波浪。現前作用轉。無有間斷時。藏識海亦然。境界風所動。恒起諸識浪。無間斷亦然。如酪未鑽搖。其酥人不見。施功既不已。醍醐方可得。賴耶妄熏習。隱覆如來藏。修習純熟時。正智方明了。諸識隨緣轉。不見本覺心。自覺智現前。真性常不動。

Verses in the Mahāyāna Nayaprajñāpāramitā Sūtra state:
“All conditioned dharmas
Are like a city of the gandharvas.
Sentient beings grasp them with false minds;
Though they appear, they do not truly exist.
All dharmas are not born from causes,
Nor are they born without causes.
They exist through false discrimination;
Therefore, it is said to be citta-only.
Ignorance, false thoughts, and views
Are the causes of material forms.
The ālayavijñāna is their support;
Accordant with conditions, it manifests diverse images.
Just as an eye afflicted with cataracts
Falsely sees flowers in the sky,
Vāsanās disturb and turbid the mind,
And from this the three realms of existence appear.
The eye-consciousness relies on the ālaya
And can manifest diverse forms,
Just like images in a mirror:
Discrimination is not outside.
What is seen is entirely sovereign,
Neither permanent nor annihilated.
Transformed by the ālayavijñāna,
It can manifest in the world.
The dharmatā is entirely equal,
The support of all dharmas.
The ālayavijñāna is uninterrupted and constant;
Manas conceives it as a self.
Accumulation and arising is called citta;
Deliberating nature is named manas;
The meaning of discerning is vijñāna;
Therefore, it is said to be citta-only.
All sensory realms external to citta
Are false perceptions like wheels of hair or sky-flowers.
What is grasped has no reality at all;
All is transformed by the conscious mind.
Form and the attributes of form
All rely on the ālayavijñāna.
Ordinary fools falsely discriminate,
Saying that they are truly existent.
Sleeping and stuporous intoxication,
Walking, standing, sitting, and lying down,
Performing actions and human effort—
All arise relying on the ālayavijñāna.
The worlds of sentient beings and the physical vessel
Are not made by Īśvara,
Nor are they created by a puruṣa,
Nor from prakṛti or subtle atoms.
Just as the nature of fire in wood,
Though present, cannot burn,
Yet depending on the fire-drill, fire is then born,
And thereby destroys all darkness,
So rolling on they are mutual causes,
With the ālaya as their support.
The various consciousnesses arise from it,
Able to generate the tainted and the untainted.
Just as the ocean encountering the condition of wind
Raises diverse waves,
And present functions turn
Without any interruption,
The ocean of the ālayavijñāna is also like this:
Stirred by the wind of sensory realms,
It constantly raises the waves of consciousnesses,
Likewise without interruption.
Just as when curds have not been churned,
People do not see their butter,
Yet once effort is applied unceasingly,
Clarified butter can then be obtained,
So the false perfuming of the ālaya
Veils the tathāgatagarbha;
When cultivation reaches maturity,
Right wisdom then becomes clear.
The various consciousnesses turn following conditions,
Failing to see the mind of original enlightenment;
When self-awakening wisdom manifests,
The true nature is ever unmoving.”