大乘起信論裂網疏 3.61

3.61

問：第七緣第八之見分，執為實我、實法，是名以心緣心，豈非心見心耶？答：第七設能見第八者，應名現量，何名非量？故知一切心、心所之見分皆無形相可得，決定不可見也。夫能變之心尚自無相可見，則所變境界又豈有實？是故當知，一切世間境界之相，皆依眾生無明妄念而得建立，謂依第七不共無明，不如實知真法一故，令心、心所轉成四分，則此世間一切境界不過皆是自心、心所相分。心、心所體如鏡，相分如鏡中像，像不離鏡，別無自體可得，唯從虛妄分別心轉，除却諸心、心所生滅之外，何甞有法自生滅耶！初釋意竟。

Question: The seventh takes the perceiving part of the eighth as an object and clings to it as a real self and real dharma; this is called 'taking the mind as an object with the mind'—how is this not the mind seeing the mind? Answer: If the seventh were able to see the eighth, it should be called direct perception (pratyakṣa); why is it called non-valid cognition (apramāṇa)? Therefore we know that the perceiving parts of all minds and mental factors are devoid of any apprehensible form, and are decisively unseeable. Now, when the mind capable of transforming is itself without marks to be seen, how could the transformed sense-objects have any reality? Therefore one should know that all marks of worldly sense-objects are established based on the ignorance and false thoughts of sentient beings; this means that because of relying on the unshared ignorance of the seventh and not truly knowing the oneness of the true dharma, it causes minds and mental factors to transform into the four parts, so that all these worldly sense-objects are nothing more than the perceived parts of one's own mind and mental factors. The essence of the mind and mental factors is like a mirror, and the perceived parts are like images in the mirror; the images do not leave the mirror and have no separate intrinsic nature to be apprehended, operating solely from the falsely discriminating mind. Apart from the arising and ceasing of the various minds and mental factors, has there ever been any dharma that arises and ceases of itself? The explanation of thought is finished.