瑜伽論記 13.120

13.120

答：根法現影像變時可為受用，則互相見等，種子微細不得緣，他無受用義，故不須之，此唯意境。中邊等中云：緣他身者，如此解問。景師云：賴耶依共相種，變作他根塵等，於他處現似根塵，實是外器，由此變故與作緣，令他緣時彼識得變，當時緣自己家共相種子，即名緣變種子也，更無別緣變他身種子。又復自身賴耶緣自作用，名緣種子，種子無別體性可緣，五數所變別有體性，思之可解。

Answer: When the phenomenon of a faculty transforms as a manifest image, it can be utilized, such that there is mutual seeing and so forth. Seeds are subtle and cannot be intentional objects of another, as there is no sense of utilization, so they are not needed; this is solely an object of the mental consciousness. When the Madhyāntavibhāga and other texts say 'taking another's body as an intentional object,' the question is explained in this way. Master Jing says: Relying on the seeds of shared marks, the ālaya transforms into another's faculties, dusts, and so forth, manifesting in another's locus resembling faculties and dusts, which are actually the external container. Due to this transformation, it serves as a condition for them, so that when the other takes them as intentional objects, that consciousness is able to transform. At that time, taking the seeds of shared marks of one's own continuum as intentional objects is called taking transformed seeds as intentional objects; there is no separate taking of the seeds of another's body as intentional objects and transforming them. Furthermore, the ālaya of one's own body taking its own functioning as an intentional object is called taking seeds as intentional objects; seeds have no separate substantial nature that can be an intentional object. Those transformed by the five mental factors have separate substantial nature; reflect on this and it can be understood.