[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 52.2 # 宗鏡錄 52.2 English (machine translation) 52.2 - **Language:** English ### [52.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.52.2) Regarding the second transforming consciousness, the verses of the Vijñaptimātratāsiddhiśāstra state: / "Next is the second transforming consciousness; / this consciousness is called manas. / Operating dependent on that and taking that as object, / its nature and characteristic are cogitation. / Four kleśas constantly accompany it: / namely, self-delusion and self-view, / together with self-conceit and self-love, / as well as other \[factors\] such as contact; / it is subsumed under the veiled-unspecified. / It is bound to whatever \[realm\] one is born into, / and is absent in the arhat, the cessation attainment, / and the supramundane path." / Down to: "It should be known that this manas takes only the darśanabhāga of the ālayavijñāna as its object, and nothing else. Because that \[ālayavijñāna\] has continued uniformly since beginningless time, seeming to be permanent and seeming to be one, and constantly serves as the support for all dharmas, this \[manas\] only grasps it as its inner self. Owing to the momentum of the expression 'self', the word 'what belongs to a self' (ātmasattā) is spoken; or else, this \[manas\] grasps that as the 'self of the self'. Therefore, with respect to a single darśana, two senses are doctrinally explained. If it is explained in this way, it well accords with teaching and reason, because in many places it is only said that there is self-view, and because the graspings of self and what belongs to a self do not arise together. In the stage prior to the transformation of the basis, it takes only the ālayavijñāna as object. Once the basis has been transformed, it also takes tathatā and the other dharmas as objects, because the wisdom of equality (samatājñāna) realizes the ten kinds of equality, and in order to manifest various images of the Buddha for sentient beings according to their distinct cognitive understandings." The commentary explains: "This seventh consciousness takes only the darśanabhāga as its object, and not the remaining nimittabhāga, seeds, caittas, and so forth. That it takes only the darśanabhāga as object means that from beginningless time, it is subtle, uniform, and seems permanent and seems one. It seems permanent because it is uninterrupted; this excludes cognitive objects, because those dharmas such as form are all interrupted. Seeds are also like this: they are either damaged and subdued, or at times permanently severed. By this, the reckoning of other consciousnesses as the self is excluded. It seems one; this excludes caittas, because caittas are multiple dharmas. Why does it not take the other consciousnesses as objects? The term 'self' has the characteristic of function. The darśanabhāga experiences objects, and its characteristic of function is apparent, resembling a self; therefore, it does not take the other consciousnesses as objects. The svasaṃvittibhāga and the like have functions that are subtle and difficult to know." - [Previous: 52.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.52.1) - [Next: 52.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.52.3) - [Up: 52](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.52) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.52.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.52.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.52.2) · Pramāṇa