注大乘入楞伽經 9.157

9.157

問：既無境但是心邪見外境者，應一切時一切處皆見有色或皆不見，何故於有色時處眼則見色，餘無色時處則不見耶？答：如人夢中所見境界諸物，雖一切是無，從於虛妄夢想心起。然亦不如見有物處、見無物處，或先見後不見、或初不見後見，非處處皆見、亦非一期長見。故《識論》云「於有色處眼則見色，餘無色處不見色者。此義不然，何以故？以彼夢中，於無色處則見有色，於有色處不見有色。」心識變起一切諸法無而見有，亦復如是。

Question: Since there is no objective realm and it is only mind that wrongly perceives external objects, one ought at all times and in all places to see form everywhere or see nothing at all; why is it that at times and places where form exists the eye sees form, while at other times and places where form is absent it does not see?

Answer: It is like the various objects in an objective realm seen by a person in a dream: although all are non-existent, arising from a false, dreaming mind, they are not like seeing places where things exist or seeing places where things do not exist, or seeing first and not seeing later, or not seeing initially and seeing later; they are not seen in every place, nor are they continuously seen for a whole period. Therefore, the *Treatise on Consciousness* says: “Regarding the assertion that at places where form exists the eye sees form, while at other places where form is absent it does not see form: this meaning is incorrect. Why is that? Because in that dream, where form is absent one sees form, and where form exists one does not see form.” The transformation and arising of all phenomena by mind and consciousness, seeing existence where there is non-existence, is just like this.