..續本文上一頁 they obstruct the self-realisation of Noble Wisdom. But it is only by the ignorant that they are enumerated and thought of as an ego-personality; the wise do not do so. This discrimination of the five aggregates that make up personality

　　p. 92

　　and that serve as a basis for an ego-soul and ground for its desires and self-interests must be given up, and in its place the truth of imagelessness and solitude should be established.

　　*

　　THEN SAID MAHAMATI to the Blessed One: Pray tell us, Blessed One, about Universal Mind and its relation to the lower mind-system

　　The Blessed One replied: The sense-minds and their centralised discriminating-mind are related to the external world which is a manifestation of itself and is given over to perceiving, discriminating, and grasping its maya-like appearances. Universal Mind (Alaya-vijnana) transcends all inpiduation and limits. Universal Mind is thoroughly pure in its essential nature, subsisting unchanged and free from faults of impermanence, undisturbed by egoism, unruffled by distinctions, desires and aversions. Universal Mind is like a great ocean, its surface ruffled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of personality and all that belongs to it, but by reason of the defilement upon its face it is like an actor and plays a variety of parts, among which a mutual functioning takes place and the mind-system arises. The principle of intellection becomes pided and mind, the functions of mind, the evil out-flowings of mind, take on inpiduation. The sevenfold gradation of mind appears: namely, intuitive self-realisation, thinking-desiring-discriminating, seeing, hearing,

　　p. 93

　　tasting, smelling, touching, and all their interactions and reactions take their rise.

　　The discriminating-mind is the cause of the sense-minds and is their support and with them is kept functioning as it describes and becomes attached to a world of objects, and then, by means of its habit-energy, it defiles the face of Universal Mind. Thus Universal Mind becomes the storage and clearing house of all the accumulated products of mentation and action since beginningless time.

　　Between Universal Mind and the inpidual discriminating-mind is the intuitive-mind (manas) which is dependent upon Universal Mind for its cause and support and enters into relations with both. It partakes of the universality of Universal Mind, shares its purity, and like it, is above form and momentariness. It is through the intuitive-mind that the good non out-flowings emerge, are manifested and are realised. Fortunate it is that intuition is not momentary for if the enlightenment which comes by intuition were momentary the wise would lose their "wiseness" which they do not. But the intuitive-mind enters into relations with the lower mind-system, shares its experiences and reflects upon its activities.

　　Intuitive-mind is one with Universal Mind by reason of its participation in Transcendental Intelligence (Arya-jnana), and is one with the mind-system by its comprehension of differentiated knowledge (vijnana). Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal Mind is its cause and support but it is evolved along with the notion of an ego and what belongs to it, to which it clings

　　p. 94

　　and upon which it reflects. Through intuitive-mind, by the faculty of intuition which is a mingling of both identity and perceiving, the inconceivable wisdom of Universal Mind is revealed and made realisable. Like Universal Mind it can not be the source of error.

　　The discriminating-mind is a dancer and a magician with the objective world as his stage. Intuitive-mind is the wise jester who travels with the magician and reflects upon his emptiness and transiency. Universal Min…

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