大乘法界無差別論疏 1.11

1.11

三、歸識門者，謂前聲等一切教法，皆悉各是識所現故，是故就實無不唯識。謂說者識中名言種子生起現行，成言說事為增上緣，令聞者識上文義相現，方為教法。《攝論》十一「識中言說識，經云『我說識所緣，唯識所現故。』」《起信論》云「若離心念，則無一切境界之相。」並準可知。

Third, as for the gateway of returning to consciousness: all the teachings such as the aforementioned sounds are each manifestations of consciousness; therefore, strictly speaking, none is not consciousness-only. That is, the seeds of speech in the speaker's consciousness arise as active manifestations, becoming the act of verbal expression as a predominant condition, causing the marks of words and meanings to appear upon the listener's consciousness; only then does it become the Dharma-teaching. The Mahāyānasaṃgraha, regarding the eleventh consciousness, the verbal-expression consciousness, cites a sūtra: 'I say that the cognitive objects of consciousness are only what is manifested by consciousness.' The Awakening of Faith says, 'If one is free from thoughts of the mind, then there are no marks of any cognitive objects at all.' All this should be understood accordingly.