成唯識論述記 10.677

10.677

述曰：論答：唯言遣心外遍計所執，不遮內識所變之相分等。若不作此解，真如應非實有。真如既實，境即實成，能緣如心，寧容是假？若是假者，應不緣真如；若非假者，見便是實，故非心、境一向非實，以境是虛言唯識故。若境是實，遣心外境名唯識，即真如不離識故，非心外法故，亦唯識攝。

The Commentary states: The treatise answers: The word 'only' eliminates what is imagined through conceptual construction (parikalpita) external to the mind; it does not exclude the nimittabhāga and so forth transformed by the internal consciousness. If one did not adopt this explanation, tathatā would also not be real. Since tathatā is real, the object is established as real; how could the mind capable of cognizing tathatā be unreal? If it were unreal, it should not cognize tathatā; if it is not unreal, the darśana is indeed real. Therefore, it is not the case that the mind and its object are universally unreal such that one says 'consciousness-only' because the object is unreal. If the object is real, then eliminating objects external to the mind is termed 'consciousness-only'; since tathatā is not separate from consciousness and is not a phenomenon external to the mind, it is also subsumed under consciousness-only.