瑜伽論記 14.324

14.324

景云：外人設難云：此處死後，彼處現生，何須中有？如人臨谷，唱喚即有響生，豈更有物轉彼響聲至彼谷中而響應耶？論主答意：響即不定，如臨谷叫隨谷多小，響聲出應故，唯我惑亂，死有生有則不如是。又難：如天上月，影現水中，豈亦須物傳此影耶？今論主破：天上月不滅，即水中影生，死有滅已生有始生，是故不同。外人又言：如人心緣他方事，爾時豈有別物傳心至他方耶？論主破云：亦不應說如取所緣非行往故，如人在心緣他方，但是遙緣心不行往，受生之心必須往到。

Jing says: The opponent raises an objection, saying: 'Dying here and appearing alive there, why is intermediate existence needed? Just as when a person overlooks a valley and shouts, an echo immediately arises—does some other entity convey that sound into that valley to make an echo respond?' The author's intended reply is: 'An echo is indefinite; as when shouting overlooking a valley, corresponding to the size of the valley the sound of the echo responds; this is purely our mental confusion; death-existence and birth-existence are not like this.' Another objection: 'Just as the moon in the sky reflects its image in the water, does an entity need to transmit this image?' Now the author refutes: 'The moon in the sky has not perished when the image in the water arises; whereas birth-existence begins to arise only after death-existence has perished; therefore they are not the same.' The opponent also says: 'Just as a person's mind conditions an object in another place, at that time does some separate entity convey the mind to that other place?' The author refutes, saying: 'One should also not say it is like taking an intentional object, because there is no traveling; when a person's mind conditions another place, it is merely remotely conditioning, and the mind does not travel; the mind that takes rebirth must travel and arrive.'