成唯識論述記 9.177

9.177

述曰：此顯依他非真實有，舉喻以成，如《大般若》廣說其相。《攝大乘》說：云何無義而成所行境界？為除此疑，說幻事喻。云何無義，心、心所轉？為此說陽炎。云何無義，有愛、非愛受用差別？為此說夢境。云何無義、淨、不淨業，愛、非愛果差別而生？為此說鏡像，彼言影像。云何無義，種種識轉？為此說光影。云何無義，種種言說戲論相轉？為此說谷響。云何無義，而有實取諸三摩地所行境轉？為此說水月。云何無義，有諸菩薩無顛倒心，為辨有情諸利樂事故思受生？為此說變化。彼世親、無性第五皆廣解，不能煩引。《中邊論》中亦有八喻，喻計所執，如彼抄會，顯依他性喻如此八，體非實有，是虛妄有，似彼真有，故說依他非有似有。

The Commentary states: This shows that the other-dependent is not truly existent, adducing analogies to establish it, just as their characteristics are expounded at length in the Mahāprajñāpāramitā. The Mahāyānasaṃgraha says: How can there be an active cognitive domain without real external objects? To eliminate this doubt, the analogy of illusion is spoken. How can citta and caitasikas operate without real external objects? For this, the mirage is spoken. How can there be diverse experiences of pleasant and unpleasant without real external objects? For this, the dream domain is spoken. How can diverse karmic fruits, pleasant and unpleasant, arise from pure and impure karma without real external objects? For this, the mirror-image—referred to there as reflection—is spoken. How can manifold consciousnesses operate without real external objects? For this, the optical illusion is spoken. How can manifold discourses and discursive proliferations operate without real external objects? For this, the echo is spoken. How can there be the operation of grasping real cognitive objects engaged in samādhi without real external objects? For this, the moon in the water is spoken. How can bodhisattvas, with minds free of error, intentionally take rebirth to accomplish various benefits and joy for sentient beings without real external objects? For this, the magical creation is spoken. Vasubandhu and Asvabhāva both explained these extensively in their fifth fascicles; they cannot be quoted in full. In the Madhyāntavibhāga there are also eight analogies illustrating the parikalpita, as summarized and reconciled there. Demonstrating that the other-dependent nature is like these eight analogies, its substance is not truly existent but falsely existent, resembling that true existence; therefore, the other-dependent is said to be non-existent appearing as existent.