瑜伽論記 9.146

9.146

解云：小乘所立一切法皆可言說，是故諸法隨名詮召說有體者，據其本質，今難本質隨名多過不論相分，小乘宗中說，相分是有解行能緣所攝，是故不得就心相分隨名說多，以大乘中明唯識義立有相見，未彼小乘心緣境時所有行相非是能緣，乃是彼本質境界影像，是故此中所明立破但論本質，汝說本質隨名而有，即有名多體亦多過。

Explanation: In the Hīnayāna position, all phenomena are expressible in words; therefore, when it is said that all phenomena possess an entity according to what names designate and express, this is based on their original object. The present objection addresses the flaw of the original object multiplying according to names, not the image part. In the Hīnayāna school, the image part is subsumed within the understanding, mental activity, and the cognitive subject; thus, one cannot speak of multiplication according to names with respect to the mind's image part. Because the Mahāyāna clarifies the doctrine of consciousness-only by establishing the seeing and image parts, whereas in the Hīnayāna, when the mind grasps an object, whatever mental appearance it has is not the cognitive subject, but rather the reflection of the original objective realm. Therefore, what is established and refuted here concerns only the original object. If you say that the original object exists according to the name, then the flaw of "many names, thus many entities" applies.