大乘法苑義林章 4.47

4.47

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: