kathaṃ punar mahāmate bodhisattvo mahāsattva utpādasthitibhaṅgadṛṣṭivivarjito bhavati?
yaduta māyāsvapnarūpajanmasadṛśāḥ sarvabhāvāḥ svaparobhayābhāvān notpadyante |
svacittamātrānusāritvād bāhyabhāvābhāvadarśanād vijñānānām apravṛttiṃ dṛṣṭvā pratyayānām akūṭarāśitvaṃ ca vikalpapratyayodbhavaṃ traidhā(81*)tukaṃ paśyanto ’dhyātmabāhyasarvadharmānupalabdhibhir niḥsvabhāvadarśanād utpādadṛṣṭivinivṛttau māyādidharmasvabhāvānugamād anutpattikadharmakṣāntiṃ pratilabhante |
aṣṭamyāṃ bhūmau sthitāḥ cittamanomanovijñānapañcadharmasvabhāvanairātmyadvayagatiparāvṛttyadhigamān manomayakāyaṃ pratilabhante ||
How again, Mahāmati, does the Bodhisattva-Mahāsattva discard notions of birth, abiding, and disappearance?
By this it is meant that all things are to be regarded as forms born of a vision or a dream and have never been created since there are no such things as self, the other, or bothness.
[The Bodhisattvas] will see that the external world exists only in conformity with Mind-only; and seeing that there is no stirring of the Vijñānas and that the triple world is a complicated network of causation and owes its rise to discrimination, (81) they find that all things, inner and external, are beyond predicability, that there is nothing to be seen as self-nature, and that [the world] is not to be viewed as born; and thereby they will conform themselves to the insight that things are of the nature of a vision, etc., and attain to the recognition that things are unborn.
Establishing themselves on the eighth stage of Bodhisattvahood, they will experience a revulsion [in their consciousness] by transcending the Citta, Manas, and Manovijñāna, and the five Dharmas, and the [three] Svabhāvas, and the twofold Egolessness, and thereby attain the mind-made body (Manomayakāya).