瑜伽論記 1.225

1.225

解所緣中，謂一切法，如其所應者，唯識第二，說第八識緣執受處，即諸種子及有根身器世間等，對法論說：緣五色根，四塵一分除聲。五十五說：緣五色根，五外一分，理實亦緣聲。然對法論且說恒相續境，故不取聲。唯識解緣處有三說：第三正義云、若於自身可有持用，便變為彼，即自地、自類變是，此說一切共受用者；若別受用，準此應知。鬼、人、天等所見異故，於他身處，亦變似塵受用他故。唯緣有漏種、非無漏種。

In explaining perceptual objects, 'referring to all phenomena, according to what is appropriate': the second fascicle of the Cheng weishi lun says that the eighth consciousness takes as its object what is held and received, namely, all seeds, the physical body possessing faculties, and the receptacle world, etc. The Abhidharmasamuccaya states: 'It takes as objects the five material faculties and a portion of four sense-data, excluding sound.' Fascicle fifty-five states: 'It takes as objects the five material faculties and a portion of the five external [sense-data]'; according to reason, it actually also takes sound as an object. However, the Abhidharmasamuccaya for the time being speaks of constantly continuous objects, hence it does not include sound. The Cheng weishi lun's explanation of objective spheres has three accounts; the third, correct doctrine says: 'If it can be maintained and used in one's own body, it transforms into that, which means transformation within one's own stage and one's own category. This speaks of what is commonly enjoyed by all; if it is individually enjoyed, it should be understood by analogy with this. Because what is seen by hungry ghosts, humans, gods, and so forth is different, in the bodies and places of others, it also transforms to resemble sense-data for the enjoyment of others.' It only takes defiled seeds as objects, not taintless seeds.