大乘起信論廣釋卷第三．四．五 3.62

3.62

論。是故三界至六塵境界　釋曰。上顯意轉。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。初順結三界。言是故者。是前一心隨無明動作五意故。是五種意依心成故。而此五意總攝三界。故說三界唯一心轉。妄念似現曰虛。詐現實狀曰偽。或相有體無名虛。體無似有名偽。虛偽之相雖有種種。能究其因唯心所作故。云佛子三界唯心離心等者。此反結六塵也。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 realms are made only by the mind, not apart from the objects of the six sense fields.
[Commentary:] Above, the evolving of the mind was revealed. Next below, the meaning of relying on the mind is concluded and clarified. In this there are two parts: first, properly concluding the attribution to the mind; second, resolving doubts and explaining extensively. This is the first. In the text there are two clauses. First, directly concluding the three realms: when it says "therefore", it means that because the previous one mind, following avidyā, moves and creates the five minds, and these five kinds of mind are formed relying on the mind; and since these five minds collectively subsume the three realms, it is therefore said that the three realms evolve only from the one mind. Being falsely imagined as if appearing is called "unreal"; deceitfully appearing in actual form is called "illusory". Alternatively, having attributes but lacking substance is called "unreal"; lacking substance while seeming to exist is called "illusory". Although the characteristics of the unreal and illusory are of various kinds, when their cause is investigated, they are made only by the mind. Therefore [a sutra] says: "Sons of the Buddha, the three realms are only mind; apart from the mind..." and so forth. This concludes conversely regarding the six sense fields: apart from that manifesting consciousness, there are no six sense fields. By inverse verification, the six sense fields are only the one mind. Therefore it says, "apart from the mind, there are no six sense fields."