  A stronger objection, however, pertains to certain aspects of  doctrine: if consciousness has the capacity to appear as bearing the  characteristics of material objects, then what purpose do canonical  teachings about the material bases for the arising of consciousness  serve? The answer to the second objection is twofold: first,  Vasubandhu appeals to the hermeneutical strategies of Buddhist  schools such as Madhyamaka and Yogācāra, which distinguish  between direct and indirect meaning (thus interpreting earlier  teachings as having only an implied meaning (neyārtha), which is only made explicit (nītārtha) in the  latter texts of the Mahāyāna, and in particular of the  Yogācāra tradition); second, Vasubandhu, relies on the dual aspect theory of cognition with its internalist perspective (which  regards the appearance of objectual aspects in cognition as the  result of residual traces stemming from the receptacle consciousness) (see VVS ad 10).