According to Lusthaus, Xuanzang's travels to India and his composition of the "Cheng Weishi Lun" was an attempt to return to a more "orthodox" and "authentic" Indian Yogācāra and thus put to rest the debates and confusions in the Chinese Yogācāra of his time. The "Cheng Weishi Lun" returns to the use of the theory of seeds instead of the "tathāgatagarbha" to explain the phenomena that "tathāgatagarbha" is supposed to explain (that is, the potentiality for Buddhahood). However, Lusthaus writes that in the eighth century, this 'schism' was finally settled "in favor of a hybrid version, which became definitive for all subsequent forms of East Asian Buddhism." Later Chinese thinkers like Fa-Tsang would thus criticize Xuanzang for failing to teach the "tathāgatagarbha" in his system.