萬善同歸集 3.103

3.103

答：「塵以識所現，內識變起，似塵而現。如鏡中見自面像，非他影現。《唯識論》云：『內識轉似外境，我法分別，熏習力故，諸識生時，變自我法。此我法相，雖在內識，而由分別，似外境現。諸有情類，無始時來，緣此執為實我、實法。如幻夢者，幻夢力故，心似種種外境相現，內識所變，似我似法，雖有而非實。』經云：『由自心執著，心似外境轉；彼所見非有，是故說惟心。』此由約事而論，說為識變；若深達真如，一切諸法，本來不動，即心自性亦非待變。」

Answer: "Sense-objects are manifested by consciousness; transformed and arisen from internal consciousness, they appear resembling sense-objects. It is like seeing the image of one's own face in a mirror; it is not the manifestation of another's reflection. The Vijñaptimātratāsiddhi Śāstra says: 'Internal consciousness transforms to resemble external objects. Due to the force of the perfuming of the discrimination of self and phenomena, when the consciousnesses arise, they transform into self and phenomena. Although these marks of self and phenomena exist within internal consciousness, due to discrimination they appear resembling external objects. Sentient beings from beginningless time have grasped these based on conditions as a real self and real phenomena. Just as one who is in an illusion or a dream, through the power of illusion or dream, has a mind that appears resembling various marks of external objects, so what is transformed by internal consciousness resembles a self and resembles phenomena; though they exist, they are not real.' The sūtra says: 'Due to the grasping of one's own mind, the mind turns resembling external objects; what is seen by it does not exist, and therefore it is said to be mind-only.' This discusses it in terms of phenomena, speaking of it as the transformation of consciousness. If one deeply penetrates suchness, all phenomena are originally unmoving, and the very nature of the mind does not depend on transformation either."