大乘起信論略述 1.112

1.112

論。三者境界相至則無境界　述曰。境界相者。標其名也。此言境界。即下現識至此能現境界相故。依前轉相能現境界故。言能見故境界妄現若無分別則無境界故云離見則無境界。反顯境界必依能見。即是本識相分心也。此前三相並由根本無明之力動。本靜心成此黎耶不相應心。

[Treatise:] Third is the mark of the objective realm... then there is no objective realm.
[Commentary:] “The mark of the objective realm” gives its name. This mention of “objective realm” is the “manifesting consciousness” below; reaching this point, it can manifest the marks of the objective realm. Because it relies on the preceding transforming mark to be able to manifest the objective realm, it says, “because of being able to see, the objective realm falsely manifests.” If there were no conceptualization, then there would be no objective realm; hence it says, “departed from seeing, then there is no objective realm.” This conversely reveals that the objective realm must rely on being able to see. This is the image division of the fundamental consciousness. These preceding three marks are all caused by the power of fundamental avidyā moving the fundamentally tranquil mind to form this unconcorded mind of the ālaya.