大乘起信論別記 1.124

1.124

言「以一切法皆從妄念而生，一切分別即分別自心，心不見心無相可得」者，如十卷經偈云「身資生住持，若如夢所見；中應有二種心，而無二相。如刀不自割，指亦不自指；如目不自見，其事亦如是。」此義云何？若其夢中所見諸事，如其所見是實有者，則有二故。而其夢中實無能取所所二相，三界諸心皆如此夢，故言一切分別即分別自心。而論自心不能自見，如刀指等，故言心不見心。現無他可見亦不自見則無所見，所見無故能見不成，能見所見皆不可得。除此之外更有何相？故言無相可得。如彼偈云「非他非因非分別分別事；五法及二心，寂靜無如是。」

It says: 'Because all dharmas are produced from false thoughts, all discriminations are discriminations of one's own mind; mind does not see mind, and no characteristics can be apprehended.' As a verse in the Ten-fascicle Laṅkāvatārasūtra says: 'Body, means of subsistence, and receptacle— / If they were seen as in a dream, / Therein there should be two kinds of minds, / Yet there are no dual characteristics. / Just as a blade does not cut itself, / And a finger does not point to itself, / Just as an eye does not see itself, / So too is this matter.' What does this mean? If the matters seen in a dream were truly existent as they are seen, then there would be duality. But in a dream there are truly no two characteristics of grasper and grasped; all minds in the three realms are like this dream, so it is said that all discriminations are discriminations of one's own mind. And in discussion, one's own mind cannot see itself, like a blade, a finger, and so on; therefore it is said that mind does not see mind. Since there is currently no other to be seen and it does not see itself, there is nothing seen; because the seen is non-existent, the seer is not established, and neither seer nor seen can be apprehended. Beyond this, what other characteristics could there be? Therefore it is said that no characteristics can be apprehended. As that verse says: 'It is neither other, nor cause, nor object of discrimination; / The five dharmas and the two minds / Are quiescent and free of such things.'