釋摩訶衍論 4.84

4.84

論曰：此文為明何義？為欲顯示一切諸法唯心迴轉，無餘法故。所以者何？隨心有無，諸差別法有無有故。諸法唯心，此心有耶？如是心法亦不可得故。若爾，唯是心義，云何成立？此亦心故，以何現知？經文明故。云何說耶？謂分流楞伽契經中作如是說：無心之心量，我說為心量故。復次由心不可得之句故，成立大空之義。由無心之心量句故，成立幻差別之義。復次由大空之義故，諸法得成。由幻差別之義故，空理得顯。復次由相觀故無定二事，無二事故不成一事，無一事故不成亦不成。如其次第應審觀察。

The commentary says: What meaning does this text clarify? It is intended to show that all dharmas revolve as mind-only, and that there is no other phenomenon. Why is this? Because following the presence or absence of the mind, the various differentiated dharmas are present or absent. All dharmas being mind-only, does this mind exist? Such a dharma of mind is also ungraspable. If so, how is the meaning of 'solely mind' established? This is also mind: by what is this currently known? The text of the sūtra is clear. What does it say? In the *Fenliu lengqie jing* it is spoken thus: "The mental measure of no-mind, I declare to be the mental measure." Furthermore, by the phrase 'the mind is ungraspable', the meaning of great emptiness is established. By the phrase 'the mental measure of no-mind', the meaning of illusory differentiation is established. Furthermore, by the meaning of great emptiness, all dharmas are able to be established. By the meaning of illusory differentiation, the principle of emptiness is able to be revealed. Furthermore, by mutual observation, there are no fixed two things; because there are no two things, one thing is not established; because there is no one thing, non-establishment is also not established. One should carefully observe them in this order.