成唯識論演祕 5.577

5.577

有義：今不依此，影外所枝未必同時，如先聞有過、未等名後方緣故，後後心生，無名相故。又，簡境等無有名故，設遠假名但可許說名增上緣，何成本質，俱時發影，名為「質」故。先心緣名，隨名分別，後心緣義，影像方生。能詮、所詮，全不相似，豈得說名為後義質。故知影像亦有全無所杖之質。不爾，便違前第一卷，說自心外，蘊或有或無。

An opinion states: We do not now rely on this. What is relied upon outside the reflected image does not necessarily exist at the same time, just as one first hears names of past, future, and so on, and only later takes them as objects; when subsequent minds arise, they lack the characteristic of the name. Moreover, in discriminating realms and so forth there is no name; even if a distant provisional name is posited, one can only grant that it is an adhipati-pratyaya—how could it constitute a mūla-dharmin? For only what produces an image simultaneously is called a 'mūla-dharmin.' A prior mind takes a name as object and conceptualizes in accordance with the name, and a subsequent mind takes the referent as object, only then producing a reflected image. The signifier and the signified are completely dissimilar; how could the name be called the mūla-dharmin of the subsequent referent? Hence we know that reflected images also exist completely without any relied-upon mūla-dharmin. Otherwise, it would contradict the earlier statement in Fascicle 1 that outside one's own mind, the skandhas may exist or not exist.