大乘起信論義記 2.285

2.285

喻中言無體可得者，示此境界離心之外無體可得也。又亦即是心故，復無體也，如鏡外無影，鏡內復無體故也。釋疑中，疑云：既其無體，何以宛然顯現？釋云：此並是真心之上虛妄顯現，何處有體而可得耶！反驗中，疑云：何以得知心上顯現？釋云：以心生則種種法生等故知也。此中以無明力不覺心動，乃至能現一切境等故，言心生則種種法生也。此則心隨熏動，故云生也。若無明滅，境界隨滅，諸識分別皆滅無餘故，言心滅則種種法滅。此則心源還淨，故云滅也。既心隨不覺妄現諸境，即驗諸境唯心無體也。

In the analogy, the statement "no substance can be found" demonstrates that these sensory realms, apart from the mind, have no substance that can be found. Furthermore, because they are precisely the mind, they are again devoid of substance, just as outside a mirror there is no reflection, and inside a mirror there is likewise no substance. In resolving the doubt, the doubt says: "Since they have no substance, why do they appear vividly?" The explanation says: "These are all false manifestations upon the true mind; where could there be any substance that can be found?" In the inverse verification, the doubt says: "How is it known that they manifest upon the mind?" The explanation says: "It is known because 'when the mind arises, various phenomena arise', and so forth." Here, because by the power of avidyā the non-enlightened mind moves, and so forth, up to being able to manifest all sensory realms, it is said that "when the mind arises, various phenomena arise." This means that the mind moves in accordance with perfuming, and therefore it is said to 'arise'. If avidyā ceases, the sensory realms cease accordingly, and the discriminations of all consciousnesses cease without remainder; therefore it is said that "when the mind ceases, various phenomena cease." This means that the source of the mind returns to purity, and therefore it is said to 'cease'. Since the mind, following non-enlightenment, falsely manifests all sensory realms, this verifies that all sensory realms are only mind and devoid of substance.