大乘法苑義林章 1.34

1.34

Eighth, concerning deficiency and completeness across the various stages: this explanation of the five minds is based only on the causal stage when newly encountering an object and arising separately in sequence, because there is something not yet known. If an old object is encountered, there are only the deciding, defiling-or-purifying, and equal-outflowing [minds], or only two minds—the defiling-or-purifying and the equal-outflowing—or only the equal-outflowing, or only the defiling-or-purifying, or only the deciding, because [they may occur for] a single moment without continuing. There is never seeking alone without the initial-contact [mind] having arisen; if there can be seeking, one must first have been unclear, and therefore there is definitely the initial-contact [mind]. Among the five consciousnesses, there is no initial-contact alone without a seeking mind, because the Yogācārabhūmi states it, not the other consciousnesses. The Cheng weishi lun states that from the eighth bhūmi onward and up to the attainment of buddhahood, [mind] decides spontaneously without needing to seek, and therefore there are only four. In general discussion of the three vehicles, the anāsrava possesses all five, because there is seeking. That is to say, they are explained as existing according to different aspects of various moments, not arising sequentially before and after. The initial turning of the support and so forth have already been explained as above.