成唯識論演祕 7.93

7.93

釋曰：如光中舞，動身多狀，其影亦然。定意分別起諸身業，障無分別。如質蔽光，身依識起，故目彼身名「種種識」。或上二界定心非一，名「種種識」。此識既託非實境轉，明心是虛。依前量云：定起身業虛非實有；種種轉故；猶如光影。依後量云：定地諸識虛非實有；依種種起故；如光影也。「又如谷響實無有聲，而令聽者似聞多種言說境界、種種言說，語業亦爾。」量云：語業非實；聽所聞故；猶如谷響。「又如水月，由水潤滑，澄清性故。雖無有月，而月可取。緣實義境之所熏修，潤清為性。諸三摩地相應之意亦復如是，雖無所緣實義境界，而似有轉。此與影像有何差別？定、不定地而有差別。」

The explanation says: Just as when dancing in the light, moving the body creates many shapes, and the shadows do likewise: the discrimination of meditative mind gives rise to various bodily karmas, obstructing non-discrimination. Just as the form obstructs light, the body arises relying on consciousness; therefore that body is designated as "various consciousnesses." Alternatively, the meditative minds of the upper two realms are not single, hence called "various consciousnesses." Since this consciousness operates dependent on unreal objects, it clearly shows that the mind is false. According to the former inference: The bodily karma arising from meditation is false and not truly existent; because it operates variously; like shadow puppetry. According to the latter inference: The consciousnesses of meditative stages are false and not truly existent; because they arise relying on various things; like shadow puppetry. "Furthermore, like an echo in a valley, in reality there is no sound, yet it causes the listener to seem to hear many kinds of verbal objects and various speech; verbal karma is also like this." The inference states: Verbal karma is not real; because it is heard by listening; like an echo in a valley. "Furthermore, like the moon in the water, because of the moisture and limpid nature of water, although there is no moon, a moon can be apprehended. Perfumed by taking real objective referents as objects, moisture and limpidity are its nature; the mind associated with various samādhis is also like this: although it lacks real objective referents, it operates appearing as existent. What is the difference between this and a reflected image? There is a difference between meditative and non-meditative stages."