宗鏡錄 96.21

96.21

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.”