唯識二十論述記 1.122

1.122

述曰：此解處定成，猶如夢中。一種境雖無實，或於是處，見有村等。餘處不見，故雖一切處，皆唯有識，而於是處，見終南山，非於餘處。應立量云：汝夢於是處見有村等，應非處定；境無實故；如餘不見處。然餘不見處，例於見處，亦有比量，略不繁述，下准可知。然此雖有世間相違，置「汝」言故簡宗過也，彼此成已，返解他難。量云：其非夢時境雖無實而處亦定；許境無實故；如夢中所見。此因言「許」，無隨一失。

Commentary: This explains the establishment of spatial determination, just as in a dream. While the object is equally unreal, in a certain place one sees villages and so forth, while not seeing them in other places. Therefore, although everywhere is consciousness-only, in this place one sees Mount Zhongnan, and not elsewhere. An inference should be formulated: "Your dream seeing villages and so forth in this place should not have spatial determination; because the object is unreal; like other places where they are not seen." However, other places where they are not seen can likewise have an inference patterned after the place where they are seen; it is omitted here to avoid prolixity, and can be understood accordingly below. Although this might incur a contradiction with the world, adding the word "your" eliminates the fallacy of the thesis. Once both sides accept it, it indirectly resolves the other's objection. The inference says: "The object during non-dreaming, although unreal, also has spatial determination; because the object is accepted as unreal; like what is seen in a dream." Because this reason states "accepted," it has no fallacy of unestablished for either party (anyatarāsiddha).