大乘起信論裂網疏 3.59

3.59

此承上文。止由第七不共無明，不如實知真法一故，內緣第八，起二我執，外為六依，令起妄念，故有世間一切依正等法。此一切法皆是八種識心所變，即以八識心為自性。若離能變之八種識心，何有所變六塵境界可得？是則一切諸法悉皆不離第八本識，故云以心為主。皆從第七無明幻現，故云從妄念起也。第八分別三類性境，還是第八所變相分；第七分別虛妄我、法，還是第七所變相分；第六分別一切諸法，還是第六所變相分；前五分別五塵性境，還是前五所變相分，故云凡所分別皆分別自心也。譬如有人大張其眼，求覓已眼，終不能見，心亦如是，故云心不見心也。然眼不自見，猶有他人能見其眼；心不見心，必無他人能見其心，故云無相可得也。

This follows on the above text. Merely because the unshared ignorance of the seventh does not truly know the oneness of the true dharma, it inwardly takes the eighth as an object and gives rise to the two grasps at self, and outwardly serves as the basis for the six, causing them to give rise to false thoughts; thus there are all the dharmas of the world, such as the dependent [environment] and the primary [retribution of sentient beings]. All these dharmas are transformed by the minds of the eight consciousnesses, and take the minds of the eight consciousnesses as their intrinsic nature. If one is separated from the eight consciousness-minds that are capable of transforming, what transformed sense-objects of the six dusts could be apprehended? This being so, all dharmas are completely inseparable from the eighth, the fundamental consciousness; hence it is said that they 'have the mind as primary'. They are all illusorily manifested from the ignorance of the seventh; hence it is said that they 'arise from false thought'. When the eighth discriminates the three categories of objects with real nature, these are still the perceived part transformed by the eighth; when the seventh discriminates the false self and dharmas, these are still the perceived part transformed by the seventh; when the sixth discriminates all dharmas, these are still the perceived part transformed by the sixth; when the first five discriminate the real-nature objects of the five dusts, these are still the perceived parts transformed by the first five. Hence it is said that 'whatever is discriminated is only the discrimination of one's own mind'. For example, if someone opens their eyes wide seeking to find their own eyes, they will never be able to see them; the mind is also like this. Hence it is said that 'the mind does not see the mind'. However, although the eye does not see itself, there are still other people who can see its eye; whereas the mind does not see the mind, and there can definitely be no other person who can see its mind. Hence it is said that 'no mark can be apprehended'.