成唯識論述記 1.191

1.191

述曰：由此內識體性非無，心外我、法體性非有，便遮外計離心之境實有增執，及遮邪見惡取空者撥識亦無損減空執，即離空、有說唯識教，有心外法，輪迴生死，覺知一心，生死永棄，可謂無上處中道理，此即第二：皆假所由，遮增減執。問：內境是有，外境都無，皆依內識而說為假，彼及內識為世俗有，亦勝義耶？

The Commentary states: Because the substantial nature of internal consciousness is not nonexistent, and the substantial nature of self and dharmas external to the mind is not existent, one thereby refutes the external clinging to addition that objects separate from the mind are really existent, and refutes the clinging to reduction and emptiness of those with wrong views who evilly grasp at emptiness and repudiate consciousness as also nonexistent. That is, the teaching of vijñapti-mātra is expounded free from emptiness and existence: when there are dharmas external to the mind, one transmigrates in saṃsāra; when one awakens to the one mind, saṃsāra is forever abandoned. This may indeed be called the supreme middle path. This is the second [section]: the reason why both are nominal, refuting the clingings to addition and reduction. Question: Internal objects exist, while external objects are entirely nonexistent, and both are spoken of as nominal dependent on internal consciousness; do they and internal consciousness exist conventionally, or also ultimately?