唯識二十論述記 1.38

1.38

答：經部師等心緣無起亦但有心，然非一切。今遮於彼，故說三界唯有識。無性釋云：「此唯識言，成立唯有諸心、心所，無有三界橫計所緣」，此言不遣真如所緣；依他所緣，謂道諦攝。根本、後得二種所緣，由彼不為愛所執故，非所治故，非迷亂故，非三界攝，亦不離識，故不待說。既由三界能緣之中，有能遍計，所緣之中，有所遍計，有漏聚中，有橫計故，為遮此執，但說唯心，非無漏法，非唯識也，下當廣說。

Answer: The Sautrāntikas and others [hold that] when mind cognizes non-existence it arises as merely having mind, but not in all cases. Now, to exclude their [view], it is stated that the three realms are consciousness-only. Asvabhāva explained: 'This statement of vijñapti-mātra establishes that there are only minds and mental factors, and there are no arbitrarily imagined cognitive objects of the three realms.' This statement does not eliminate the cognitive object of tathatā, nor the dependent cognitive object subsumed under the truth of the path. The two kinds of cognitive objects—fundamental and subsequently attained—because they are not grasped by craving, are not what is to be eliminated, and are not deluded confusion, are not subsumed under the three realms, yet they are not separate from consciousness, hence need not be mentioned. Since within the cognizing [subjects] of the three realms there is the imaginer, and within the cognized [objects] there is what is imagined, and within the defiled aggregate there is arbitrary imagination, in order to exclude this grasping it merely says mind-only; it is not that pure phenomena are not vijñapti-mātra, as will be explained extensively below.