入楞伽心玄義 1.22

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七、緣起唯心者，此上所說諸教法等，莫不皆是唯心所現，是故俱唯識為體。然有二義：一約本影有無、二說聽相攝。前中四句，一、唯本無影，如小乘說，但有心外、無唯識故。達摩多羅論師所立。二、有本有影，謂由眾生聞法善根增上緣力，擊佛心中利他種因，於佛智上有文義相生，名本性相教；由佛此教增上緣力，擊聞法者漏無漏種，於聞者識上有文義相生，為影像相教。是故本在心外、影在心內，以此宗許眾生心外有佛色聲諸功德故。護法等論師皆立此義。三、唯影無本，謂離眾生心，佛果唯有如如及如如智，大悲大願增上緣力，令彼所化根熟眾生心中現佛色聲說法，無有心外如來色聲竝相功德。龍軍論師及堅慧論師等竝立此義。四、非本非影，謂前心內所現之影離心無體，是故本影俱無所有。龍樹、提婆多立此義。二、說聽相收者，亦有四句：一、所化眾生無別自體。以如來藏為眾生體，佛智證此以為自體，是故眾生舉體皆在佛智中現。《佛性論》第二卷〈如來藏品〉云「一切眾生悉在如來智內，故名為藏。以如如智稱如如境故，一切眾生決定無有出如如境者，竝為如來之所攝持，故名所藏眾生為如來藏。」解云：由此當知，所化眾生舉體全在佛智中，況所說教，是故唯以佛心為體。二、能化諸佛無別自體。證真之智同真一味，眾生虛妄攬真為性，是則佛體在眾生心內依體起用。佛色聲等既從眾生心體中起，還在眾生緣起心中，是故諸佛色聲等事尚是眾生心內之事，況言教等，是故一切唯眾生心。三、由前二義不相離故無礙雙現。謂佛心中眾生聽眾生心中佛說法，眾生心中佛為佛心裏眾生說法，是故全攝各無障礙。四、佛唯眾生心，佛相盡也；眾生唯佛心，眾生相盡也。既形奪兩盡、說聽雙亡，何教體之有。此上四句合為一事，全此全彼、即有即無，無障無礙，思之可見。

Seventh, regarding dependent origination being consciousness-only: all of the teachings expounded above are nothing other than manifestations of consciousness-only; therefore, they all take vijñaptimātra as their essence. However, there are two meanings: first, in terms of the existence or nonexistence of the archetype and reflection; second, the mutual subsumption of speaker and hearer. Regarding the former, there are four propositions: First, archetype only and no reflection, as taught in the Hīnayāna: there is only what is external to the mind, and no consciousness-only. This is established by the treatise master Dharmatrāta. Second, both archetype and reflection exist: through the sovereign conditioning power of the good roots of sentient beings who hear the Dharma, the causal seeds for benefiting others in the Buddha's mind are triggered, and characteristics of text and meaning arise upon the Buddha's wisdom, which is called the archetype-characteristic teaching; through the sovereign conditioning power of this teaching of the Buddha, the contaminated and uncontaminated seeds of the hearers are triggered, and characteristics of text and meaning arise upon the consciousness of the hearers, serving as the reflection-characteristic teaching. Therefore, the archetype is outside the mind and the reflection is inside the mind, because this school accepts that the Buddha's forms, sounds, and various virtues exist outside the minds of sentient beings. Treatise masters such as Dharmapāla all establish this meaning. Third, reflection only and no archetype: separated from the minds of sentient beings, the Buddha-fruit consists solely of suchness and the wisdom of suchness; through the sovereign conditioning power of great compassion and great vows, the forms and sounds of the Buddha expounding the Dharma manifest within the minds of those transformed sentient beings whose faculties have matured; there are no forms, sounds, or virtues of the Tathāgata outside the mind. Treatise masters such as Nāgasena and Sāramati both establish this meaning. Fourth, neither archetype nor reflection: the reflection manifested within the mind has no essence apart from the mind; therefore, both archetype and reflection are completely nonexistent. Nāgārjuna and Āryadeva mostly establish this meaning. Second, regarding the mutual subsumption of speaker and hearer, there are also four propositions: First, the sentient beings who are transformed have no separate intrinsic nature. Taking the tathāgatagarbha as the nature of sentient beings, the Buddha's wisdom realizes this as its own nature; therefore, sentient beings in their entire essence are manifested within the Buddha's wisdom. The second fascicle of the Buddha-Nature Treatise, in the "Chapter on the Tathāgatagarbha," states: "All sentient beings are entirely within the Tathāgata's wisdom, and therefore it is called garbha. Because the wisdom of suchness accords with the realm of suchness, absolutely no sentient beings go beyond the realm of suchness, and all are embraced and sustained by the Tathāgata; therefore, the sentient beings who are contained are called the tathāgatagarbha." The explanation says: From this, one should know that the sentient beings who are transformed in their entire essence reside completely within the Buddha's wisdom, let alone the expounded teaching; therefore, it takes only the Buddha's mind as its essence. Second, the Buddhas who are capable of transforming have no separate intrinsic nature. The wisdom that realizes the truth is of one taste with the truth; the delusions of sentient beings take the truth as their nature; thus the Buddha's essence is within the minds of sentient beings, giving rise to function on the basis of essence. Since the Buddha's form, sound, and so forth arise from the essence of the sentient beings' minds, they remain within the dependently arisen minds of sentient beings; therefore, such matters as the Buddhas' forms and sounds are still matters within the minds of sentient beings, let alone the spoken teachings; therefore, everything is consciousness-only of sentient beings. Third, because the former two meanings are not separated, they manifest together without obstruction. That is to say, sentient beings within the Buddha's mind listen to the Buddha expounding the Dharma within the sentient beings' minds, and the Buddha within the sentient beings' minds expounds the Dharma for the sentient beings within the Buddha's mind; therefore, they completely subsume each other, each without obstruction. Fourth, the Buddha being only the mind of sentient beings, the characteristics of the Buddha are exhausted; sentient beings being only the mind of the Buddha, the characteristics of sentient beings are exhausted. Since both aspects cancel each other out and both speaker and hearer disappear, what teaching-essence could there be? Combining the above four propositions into a single matter: wholly this and wholly that, immediately existent and immediately nonexistent, unobstructed and unimpeded—one can understand this through contemplation.