宗鏡錄 68.19

68.19

答。不撥為無。為顯識故。推其不實。於世俗門。善順成立。識論云。不撥為無。但言非色。能動身思。說名身業。能發語思。說名語業。審決二思。意相應故。作動意故。說名意業。起身語思。有所造作。說名為業。是審決思所遊履處故。通生苦樂異熟果故。亦名為道。或身語表。由異發故。假說為業。思所履故。說名業道。由此應知。實無外色。唯有內識。變似色生。

Answer: We do not deny them as non-existent; in order to reveal consciousness, we deduce that they are not real. In the gate of the conventional, they are well and smoothly established. The Vijñaptimātratāsiddhiśāstra says: 'We do not deny them as non-existent, but only say they are not form. Intention that can move the body is called bodily karma; intention that can initiate speech is called vocal karma. The two intentions of deliberation and determination, because they are associated with the manas and because they set the manas in motion, are called mental karma. The intention that gives rise to body and speech involves action and is called karma; because it is the path traversed by deliberative and determinative intention, and because it universally produces the vipākaphala of suffering and pleasure, it is also called a path. Alternatively, bodily and vocal manifestation, because they are initiated by differences, are conventionally called karma; because they are traversed by intention, they are called karmapathas. From this it should be known that there is truly no external form; there is only internal consciousness transforming to arise resembling form.'