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أَمانِيُّ نَفسٍ ما تُناخُ رِكابُها
وَغَيبَةُ حَظٍّ لا يُرَجّى إِيابُها
وَوَفدُ هُمومٍ ما أَقَمتُ بِبَلدَةٍ
وَهُنَّ مَعي إِلّا وَضاقَت رِحابُها
وَآمالُ دَهرٍ إِن حَسِبتُ نَجاحَها
تَراجَعَ مَنقوصاً عَلَيَّ حِسابُها
أَهُمُّ وَتَثني بِالمَقاديرِ هِمَّتي
وَلا يَنتَهي دَأبُ اللَيالي وَدابُها
فَيا مُهجَةً يَفنى غَليلاً ذَمارُها
وَيا لِمَّةً يَمضي ضَياعاً شَبَبُها
When consciousness no longer seizes on any object whatever, then consciousness is established in consciousness-in-itself (vijñānamātratva). When there is nothing that is grasped, that is consciousness-in-itself, because there is no grasping.
That is the supreme, world-transcending knowledge (jñana), without mind (acitta) and without support or object. From the abandonment of the two-fold faults [of the subject-object dichotomy], there occurs the revulsion of transcendental consciousness (ālayavijñāna).
That alone is the pure realm (dhātu), unthinkable, good, unchanging, blissful, the liberation body (vimuktikāya), the dharma-body (dharmakāya), so-called, of the great sage.
— Vasubandhu
