成唯識論掌中樞要 2.195

2.195

五識必有疎所緣者，此依觀彼業力、界、地，若定通力所變五塵，非必有本質。如生上界緣下界地色，或身在下起天眼、耳緣上地色等。又解異熟之心緣境浮淺，非要藉本質。第八識是雖緣似他身，仍不名本質。前五識等有分別故，必杖本質。緣異地時雖無自本識本質，有他變者為本質故。若爾，即前六識無時無本質故，恒分別故，前解為勝。五識麁者，行相易知。鈍者行相淺，不相續；劣者他引方生，無自力起故。

The proposition that the five consciousnesses must have a distal objective condition (疏所緣) is based on considering the five dusts manifested through the force of karma, realm, and bhūmi, or through meditative concentration and supernormal powers—which do not necessarily possess an original entity (本質). For instance, when one born in a higher realm perceives the form of a lower realm or bhūmi, or when, while situated in a lower realm, one gives rise to the divine eye or ear to perceive the form of a higher bhūmi, and so forth. Alternatively, it is explained that the mind of vipāka perceives objects superficially and does not necessarily depend on an original entity. Although the eighth consciousness perceives what resembles another's body, it is still not termed an original entity. Because the prior five consciousnesses possess discrimination, they necessarily depend on an original entity. When perceiving a different bhūmi, although they lack an original entity from their own mūla-vijñāna, there is that which is manifested by another serving as the original entity. If so, then because the prior six consciousnesses are never without an original entity and constantly discriminate, the previous explanation is superior. That the five consciousnesses are coarse means that their mental modes (ākāra) are easy to recognize; that they are dull means that their mental modes are shallow and do not operate in continuous succession; that they are inferior means that they arise only when induced by others, having no capacity to arise of themselves.