The outer representation must include the outer mental sense-objects.

If the outer representation contained only the five sense-objects and no mental sense-object, then the image entering the eye would have no inverted reflection; upright and inverted are precisely the mental sense-object, which is visible form. If the outer representation had no mental sense-object, what entered the eye would be a field of color alone, without shape or posture, without any distinction of mass or texture. Everyone can observe what the image in another person's eyes actually looks like, and then you will know.

For example, when looking into a mirror, the image outside the mirror is the outer representation. The mirror takes in the reflection of this outer representation, and the image formed on the mirror's surface is called the inner representation. Without the image outside, there would be no image on the mirror—such is the fact.

Generally speaking, the image on the mirror differs little from the outer image: whatever is outside, there it is on the mirror; whatever the outer image is, that is what the image on the mirror is. Since the inner representation has a mental sense-object, how could the outer representation lack one? The tathāgatagarbha manifests images as they truly are; "as they truly are" means just the same as what is outside. The visible form, expressive form, and non-expressive form of the outer mental sense-object are all manifested through the mirror, identical to the outer image. Whether through contemplative practice (vipaśyanā-caryā) with direct perception in meditative concentration, or through logical inference, the conclusion is the same.