成唯識論演祕 3.279

3.279

有義：所言外者，簡異於內。內外義殊，有其五釋。一云所執名外，謂心外故；餘名為內，不離識故。二云本質名外，亦心外故；影像名內，自心內故。三云諸法義理差別名內，諸法體事自性名外；故迷理者說依內門，發身、語等說名依外。四云在自相續名之為內，他身、非情說名外也，以彼皆是自身外故。五云十二處中心等所依六根名內，以親近故；心等所緣六境名外，由疎遠故。今論言外依第四門，然疏說云：雖非識外，外處名外。此解不然，根及根依下論自說，俱名內故。若約處門，根可名內，扶根依處應名外故。

There is an opinion: That which is called "external" distinguishes it from the internal. The meanings of internal and external differ, having five explanations: 1. That which is imagined is called external, meaning outside the mind; the remainder is called internal, because it is not separate from consciousness. 2. The mūla-dharmin is called external, also because it is outside the mind; the reflection (pratibimba) is called internal, because it is within one's own mind. 3. The distinct principles and meanings of all dharmas are called internal, while the substantial realities and self-natures of all dharmas are called external; hence, being confused about principle is said to be based on the internal gate, while generating bodily and vocal [actions] is said to be based on the external. 4. Being within one's own continuum is called internal, while other bodies and non-sentient things are called external, because they are all outside one's own body. 5. Among the twelve āyatanas, the six sense-faculties upon which mind and the like depend are called internal, because they are intimate; the six sensory fields conditioned by mind and the like are called external, because they are distant. Now, the treatise's speaking of "external" is based on the fourth category. However, the Commentary says: "Although not outside consciousness, external āyatanas are called external." This explanation is incorrect; for the sense-faculties and their physical supports are later said by the treatise itself to both be called internal. If based on the category of āyatanas, the sense-faculties may be called internal, but the physical supports assisting the faculties should be called external.