宗鏡錄 52.8

52.8

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)."