大乘起信論略述 1.138

1.138

論。是故三世至六塵境界　述曰。上來廣顯意轉之相。次下結明依心之義。於中有二。先正結屬心。後釋疑廣辨。此初也。文中二節。三界虛偽唯心作者。此順結三界也。言是故者。是前一心隨無明動作五種意。五種識等依心成故。而此五意總攝三界。故說三界唯一心轉。此心隨熏。相有體無名虛。體無似有名偽。虛偽之相雖有種種。然究其因唯心所作。故云佛子三界唯心。離心已下反結。六塵離彼現識即無六塵。反驗六塵唯是一心。故云離心無六塵也。

Treatise: Therefore, the three times... realms of the six dusts.
Commentary: Above, it extensively showed the characteristics of the transformation of intention (manas). Next below, it concludes by clarifying the meaning of relying on the mind. In this there are two parts: first, directly concluding that they belong to the mind; second, resolving doubts and extensively discriminating. This is the first. In the text there are two sections. "The three realms are empty and deceptive, made only by the mind"—this is the forward conclusion regarding the three realms. When it says "Therefore," it refers to the aforementioned one mind which, following avidyā, moves and produces the five kinds of intentions, since the five kinds of consciousness and so forth are formed relying on the mind. And these five intentions comprehensively subsume the three realms; therefore it is said that the three realms are transformations of only one mind. This mind conforms to perfuming: that its characteristics exist while its essence is absent is called "empty"; that its essence is absent yet seems to exist is called "deceptive." Although empty and deceptive characteristics are manifold, investigating their cause, they are made only by the mind; hence it is said: "Sons of the Buddha, the three realms are only mind." From "Apart from mind..." onward is the reverse conclusion. If the six dusts are apart from that manifesting consciousness, there are no six dusts; in reverse, this verifies that the six dusts are only the one mind. Therefore it says that apart from mind, there are no six dusts.