Cheng Weishi Lun Shu Ji (Commentary on the Treatise on the Establishment of Consciousness-Only, Cheng weishi lun shuji)

Original text: 论。内识所变至实我法性。

述曰。此显依他我法名假。先显其体实非我法。内识所变似我似法。虽体依他缘起是有。而非是彼妄情所执实我法性。此缘起法。无主宰故。无作用故。

Explanation: Internal consciousness refers to the seven consciousnesses that discern the inner six sense-objects. The inner six sense-objects are manifested with the participation of the seven consciousnesses; the three transforming consciousnesses (the eighth consciousness, the seventh consciousness, and the first six consciousnesses) together manifest the inner six sense-objects and the five aggregates. The six consciousnesses and the five aggregates are of dependent arising nature (paratantra), produced by the eighth consciousness in dependence on various conditions. They manifest as a false self of the five aggregates and six consciousnesses, and manifest as a semblance of the material universe, the inanimate world. In truth, none of these dharmas are really existent; there is no truly existent self and no truly existent dharmas.

The five aggregates are not the self and are not real; the six consciousnesses are not the self and are not real; the six sense-objects are not real. All dharmas are neither the self nor real. The false self and false dharmas manifested by internal consciousness appear to exist phenomenally, but in substance they do not exist; being illusory transformations, they are empty.

"The five aggregates, the six sense-objects, and the six consciousnesses" is merely a provisional name, generated in dependence on various conditions. Dharmas of dependent arising appear to exist on the surface, but in reality it is only sentient beings' deluded cognition that falsely reckons them as a self and as real, as if there were a self and various dharmas. In actuality there are none; illusory transformations are not real, just like objects in a dream. Because these dependent dharmas are produced by causes and conditions, they have no autonomy, no sovereignty, and no real function.

"Self" means sovereign master. Since the five aggregates have no autonomy and no sovereignty, the five aggregates are not the self; they are merely a nominal concept, provisionally existent and not real. The five aggregates have no real function; their apparent functions lack sovereignty and are not the doing of the five aggregates. Behind them there is another sovereign, the true master, the true self. Only that self has genuine, real function, has autonomy, and can govern the arising, abiding, changing, and ceasing of all dharmas.

There is no true five aggregates, nor any true function of the five aggregates, nor any genuine function of the five aggregates. That sentient beings feel the five aggregates have function is deluded knowing and deluded awareness, due to the mind's confusion, due to the mind's bewilderment. In fact, there is not even a confused and inverted mind; all is like flowers in the sky, like scenes in a dream. After attaining the bhūmis, one will no longer feel that the five aggregates have real function, will no longer consider that all dharmas have real function; they are all false appearances without real function, and only the eighth consciousness has real function. It is like a wooden puppet, which has no real function—how could a wooden puppet have any function? No matter what, a wooden puppet can never have function. Those who believe a wooden puppet has function are confused and inverted sentient beings whose minds have not been opened.