tatra sarvendriyavijñānanirodho mahāmate yaduta ālayavijñānasya abhūtaparikalpavāsanāvaicitryanirodhaḥ |
eṣa hi mahāmate lakṣaṇanirodhaḥ |
prabandhanirodhaḥ punar mahāmate yasmāc ca pravartate |
yasmād iti mahāmate yad āśrayeṇa yad ālambanena ca |
tatra yad āśrayam anādikālaprapañcadauṣṭhulyavāsanā yadālambanaṃ svacittadṛśyavijñānaviṣaye vikalpāḥ |
tadyathā mahāmate mṛtparamāṇubhyo mṛtpiṇḍaḥ, na cānyo nānanyaḥ, tathā suvarṇaṃ bhūṣaṇāt |
yadi ca mahāmate mṛtpiṇḍo mṛtparamāṇubhyo ’nyaḥ syāt, tair nārabdhaḥ syāt |
sa cārabdhas tair mṛtparamāṇubhiḥ, tasmān nānyaḥ |
athānanyaḥ syāt, mṛtpiṇḍaparamāṇvoḥ pratibhāgo na syāt |
evam eva mahāmate pravṛttivijñānāny ālayavijñānajātilakṣaṇād anyāni syuḥ, anālayavijñānahetukāni syuḥ |
athānanyāni pravṛttivijñānanirodhe ālayavijñānavirodhaḥ syāt, sa ca na bhavati svajātilakṣaṇanirodhaḥ |
tasmān mahāmate na svajātilakṣaṇanirodho vijñānānāṃ kiṃ tu karmalakṣaṇanirodhaḥ |
svajātilakṣaṇe punar nirudhyamāne ālayavijñānanirodhaḥ syāt |
ālaya(39*)vijñāne punar nirudhyamāne nirviśiṣṭastīrthakarocchedavādenāyaṃ vādaḥ syāt |
tīrthakarāṇāṃ mahāmate ayaṃ vādo yaduta viṣayagrahaṇoparamād vijñānaprabandhoparamo bhavati |
vijñānaprabandhoparamād anādikālaprabandhavyucchittiḥ syāt |
kāraṇataś ca mahāmate tīrthakarāḥ prabandhapravṛttiṃ varṇayanti |
na cakṣurvijñānasya rūpālokasamudayata utpattiṃ varṇayanti anyatra kāraṇataḥ |
kāraṇaṃ punar mahāmate pradhānapuruṣeśvarakālāṇupravādāḥ ||
大慧。若覆彼眞識。種種不實(22)諸虚妄滅。則一切根識滅。
大慧。是名相滅。
(23)大慧。相續滅者。
相續所因滅則相續滅。所從(24)滅及所縁滅則相續滅。
大慧。所以者何。是其(25)所依故。依者謂無始妄想＊薫。縁者謂自心(26)見等識境妄想。
大慧。譬如泥團微塵非異(27)非不異。金莊嚴具亦復如是。
大慧。若泥團(28)微塵異者。非彼所成而實
彼成。是故不異。
(29)若不異者。則泥團微塵應無分別。
如是大(483b1)慧。轉識藏識＊眞相若異者。藏識非因。
若不(2)異者。轉識滅藏識亦應滅。而自＊眞相實不(3)滅。
是故大慧。非自眞相識滅。但業相滅。
若(4)自＊眞相6滅者。藏識則滅。
大慧。藏識滅者。(5)不異外道斷見論議。
大慧。彼諸外道作如(6)是論。謂攝受境界滅識流注亦滅。
若識流注(7)滅者。無始流注應斷。
大慧。外道説流注生(8)因
非眼識色明集會而生。更有異因。
大慧。(9)彼因者説言。若勝妙若士夫若自在若時若(10)微塵
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Again, Mahāmati, by the cessation of all the sense-Vijñānas is meant the cessation of the Ālayavijñāna's variously accumulating habit-energy which is generated when unrealities are discriminated.
This, Mahāmati, is known as the cessation of the form-aspect of the Vijñānas.
Again, Mahāmati, the cessation of the continuation-aspect of the Vijñānas takes place in this wise:
that is to say, Mahāmati, when both that which supports [the Vijñānas] and that which is comprehended [by the Vijñānas] cease to function.
By that which supports [the Vijñānas] is meant the habit-energy [or memory] which has been accumulated by erroneous reasoning since beginningless time; and by that which is comprehended [by the Vijñānas] is meant the objective world perceived and discriminated by the Vijñānas, which is, however, no more than Mind itself.
Mahāmati, it is like a lump of clay and the particles of dust making up its substance, they are neither different nor not-different; again, it is like gold and various ornaments made of it.
If, Mahāmati, the lump of clay is different from its particles of dust, no lump will ever come out of them.
But as it comes out of them it is not different from the particles of dust.
Again, if there is no difference between the two, the lump will be indistinguishable from its particles.
Even so, Mahāmati, if the evolving Vijñāna are different from the Ālayavijñāna, even in its original form, the Ālaya cannot be their cause.
Again, if they are not different the cessation of the evolving Vijñānas will mean the cessation of the Ālayavijñāna, but there is no cessation of its original form.
Therefore, Mahāmati, what ceases to function is not the Ālaya in its original self-form, but is the effect-producing form of the Vijñānas.
When this original self-form ceases to exist, then there will indeed be the cessation of the Ālayavijñāna.
(39) If, however, there is the cessation of the Ālayavijñāna, this doctrine will in no wise differ from the nihilistic doctrine of the philosophers.
This doctrine, Mahāmati, as it is held by the philosophers, is this: When the grasping of an objective world ceases the continuation of the Vijñānas is stopped;
and when there is no more of this continuation in the Vijñānas, the continuation that has been going on since beginningless time is also destroyed.
Mahāmati, the philosophers maintain that there is a first cause from which continuation takes place;
they do not maintain that the eye-Vijñāna arises from the interaction of form and light; they assume another cause.
What is this cause, Mahāmati? Their first cause is known as spirit (pradhāna), soul (puruṣa), lord (īśvara), time, or atom.
Complete text
CHAPTER ONE. RĀVANA, LORD OF LANKĀ, ASKS FOR INSTRUCTION