大乘起信論廣釋卷第三．四．五 4.110

4.110

論。以心無形至終不可得　釋曰。下顯觀心。於中有三。謂法喻合。此初也。六塵色法多現有像。以理推微尚不可得。況心無形相而可得耶。由無形故。即無住處。故言十方求不可得。故智度云。心法無形。以無形故即無住處。無住處故即非有也。新論即約剎那分心故不得。故彼文云。推求解蘊微至剎那。求此剎那相別非有。離於法界終不可得。斯論更有如是。十方一切諸法應知亦然。此文雖缺義亦無失。

[Treatise:] Because the mind is formless [... ultimately cannot be grasped].
[Commentary:] The following shows the contemplation of the mind. Here there are three parts: the teaching, the metaphor, and the application. This is the first. The material dharmas of the six sense objects mostly manifest with form, yet through reasoning analyzing down to the subtle they still cannot be grasped; how much less could the mind, lacking form and appearance, be grasped? Because it lacks form, it has no abiding place; hence it says that seeking it in the ten directions, it cannot be grasped. Therefore the *Mahāprajñāpāramitopadeśa* says: "Mental dharmas are formless; because they are formless, they have no abiding place; because they have no abiding place, they do not exist." The new translation analyzes the mind in terms of moments (*kṣaṇa*) and therefore it cannot be grasped. Thus its text says: "Examining the aggregate of consciousness down to a single moment, seeking this moment, its distinct marks do not exist; apart from the dharmadhātu, it can never be grasped." This treatise furthermore has: "Know that all dharmas in the ten directions are likewise so." Although this text lacks those words, the meaning is not lost.