“Oh good man! The mind is
non-eternal. Why is that? Because its nature is always stimulated by external
things to respond and discriminate things. Oh good man! The nature of what the
eye sees is different, and this applies to all the ways down to that of what the
mind thinks, which is
different. Hence, (it
is) non-eternal. Oh good man! The field of cognition of matter ['rupa'] is
different, and this applies to where the field of cognition of dharmas is
different. Hence, non-eternal. Oh good man! The concomitant elements of visual consciousness are different, and this
applies down to (across all the senses) the concomitant
elements of mental consciousness, which are different. Hence, non-eternal. Oh
good man! If the mind were eternal, visual consciousness alone could call forth all elements. Oh good man! If visual consciousness is different and if this
applies down to the mental consciousness which (also) is different, we see that (the mind) is non-eternal. The aspects
of the elements look the same (immutable), and these come about and die out moment after moment. Thus, common mortals look and conclude that they
are eternal. As all causal relations operate against and break the immutability
(of things), we say non-eternal. We gain visual consciousness through the eyes,
matter, light and thought. When gustatory consciousness arises, place and cause differ. This is not the causal
relation of visual consciousness. The things are thus for all the ways (senses),
down to consciousness of thinking, in which things differ. Also,
furthermore, oh good man! Because the causal
relations of all things dissolve, we say that the mind is non-eternal. The way to practice the non-eternal differs. If
the mind were eternal, one would have to practice the non-eternal forever. And one
could not meditate on suffering, the Void, and selflessness. And how could one meditate on the Eternal, Bliss,
Self, and the Pure? For this reason, the teachings of the Tirthikas are unable
to embrace the Eternal, Bliss, Self, and the Pure. Oh good man! You should know
that the mind is definitely non-eternal. Also, furthermore, oh good man! As the
nature of the mind is different, we say non-eternal. This is as in the case of the so-called
nature of the Sravaka’s
mind, which is different, as in the case of the Pratyekabuddha,
which is different, and the mind of all Buddhas,
which is different. There are three kinds of
mind [attitude, mindset] amongst the Tirthikas,
namely: 1) mind of renunciation, 2) mind of home life, and 3) mind that works against and departs from the home life. There are
differences of the concomitant thoughts, such as bliss, sorrow, non-sorrow and non-bliss, greed, anger, and
ignorance. Also, there are different mental aspects with the Tirthikas, which
are those of the concomitant mind of ignorance, doubt, twisted views, mind of deportment regarding walking and stopping. Oh good man! If the (state of) mind were
eternal, one could not discriminate all colors as blue, yellow, red, white, and
purple. Oh good man! If the mind were eternal, there
could be no forgetting of anything placed in memory. Oh good man! If the mind
were eternal, there could be no increase in reading and recitation. Also,
furthermore, oh good man! If the mind were eternal, we could not say that one
has done, is doing, or will be do. If there is what was done, what is being
done, or what will be done, know that this [way of] thinking is definitely non-eternal.
Oh good man! If the mind were eternal, there could be no enmity, friendship, or
non-enmity and non-friendship [that is, because the state of mind would never
change]. If the mind were eternal, there could be no thought, nor what-belongs-to-other, death or birth. If
the mind were eternal, no actions could accumulate (karma). Oh good man! For these reasons, know that the nature of mind is
different in each case. This difference tells us that what we have here is
non-eternal.”
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