大乘法苑義林章 4.47

4.47

第五所緣分齊者，第七識俱者，《唯識》第四總有四說。一云：緣第八識體及相應我我所俱故，心所不離識故。論云緣第八，據實緣心所。二云：緣第八識見及相分為我我所，相見俱識故。三云：緣第八現行及種為我我所，種即識功能，無別有物，不違聖說。四者正義，唯緣第八見分非餘。此識一類不容別起我所見故，義說為所，皆如彼說。《瑜伽》、《顯揚》文皆全正，故不繁引。前三解彼緣藏識言不稱正理，故後解善。第六識中俱生身見，唯緣有法不緣無法。緣無法者，要強思想方起計故。釋三分義頌。

Fifth, the scope of the objective referent: regarding that associated with the seventh consciousness, in the fourth fascicle of the [Cheng] weishi [lun] there are four positions in total. The first says: it takes the substance of the eighth consciousness and its associated [factors] as its object, because the self and what belongs to the self are both present, and because mental factors are not separated from consciousness. When the treatise says it takes the eighth as object, based on actuality it takes mental factors as object. The second says: it takes the seeing and image aspects of the eighth consciousness as self and what belongs to a self, because the image and seeing aspects are both consciousness. The third says: it takes the active manifestations and seeds of the eighth as self and what belongs to a self, because seeds are precisely the functional capacity of consciousness, not separately existing things, which does not contradict the sacred teaching. The fourth is the orthodox doctrine: it takes only the seeing aspect of the eighth as its object, nothing else. Because this consciousness is uniform, it does not admit the separate arising of a view of what belongs to a self, so it is nominally spoken of as 'what belongs to a self'; all are as explained there. The texts of the Yogācārabhūmi and Xianyang are entirely correct, so they are not cited at length. The first three explanations of its taking the storehouse consciousness as object do not accord with correct reasoning, so the latter explanation is excellent. The innate body-view in the sixth consciousness takes only existent dharmas as its object, not nonexistent dharmas. Those taking nonexistent dharmas as object require forced conceptualization before grasping can arise. Verses explaining the meaning of the three aspects: