俱舍論記 3.12

3.12

「意根二者至皆自在隨行」者，此解意根於二增上，一能續後有中增上，謂中有末心與愛等俱能續生有，故名能續後有。「健達縛」，健達名香，縛名為尋，尋香食故。或名為食，由食香故。即中有名也。二自在隨行中增上，引經釋云心能導世間是自在義，謂能導引一切世間故名自在。心能遍攝受是隨行義，謂心能遍攝受諸法故名隨行。又解：心能導世間是隨行義，心能遍攝受是自在義。又解：兩句皆通自在、隨行，有勢力故名為自在，隨境而轉名曰隨行。

"The mind faculty is sovereign in two respects... [up to] sovereignly followed by all": this explains the mind faculty's sovereignty in two respects. First, its sovereignty in prolonging future existence: the terminal mind of the intermediate existence, accompanied by craving and so forth, is able to prolong birth-existence; hence it is called "able to prolong future existence." "Gandharva": gandha means "fragrance" and rva means "seeking," because it seeks fragrance as food; or it is called "eating," because it feeds on fragrance. It is another name for the intermediate existence. Second, its sovereignty in being sovereignly followed: quoting the sūtra by way of explanation, "the mind can lead the world" expresses sovereignty, meaning that because it can lead all the world it is called sovereign; "the mind can completely encompass [all]" expresses being followed, meaning that because the mind can completely encompass all phenomena it is called followed. Another explanation says: "the mind can lead the world" expresses being followed, and "the mind can completely encompass [all]" expresses sovereignty. Yet another explanation says: both lines apply to both sovereignty and being followed; because it has power it is called sovereign, and because it turns in accordance with objects it is called followed.