瑜伽論記 13.132

13.132

又解：護月第七緣第八時，無我所，通說故言其處無也；三、本識所變五根，今唯自所變實業滅一者，非餘二種五根也。此緣內時，其造聲四大一切時，有常亦其聲界義說有之，其實無有，即緣聲之種子及四大故，名為緣聲，非現行聲一切時有也。此中應有一大增時，如眼中地大，身根眼四塵，即七物可得知，餘無不可得者，彼增時亦即說緣。

Another explanation: When Candragomin's seventh takes the eighth as an intentional object, there is no 'mine'; speaking comprehensively, it is said that it does not exist in that locus. Third, the five faculties transformed by the fundamental consciousness: here, it is solely the single [set of faculties] produced by one's own transformed actual karma, not the other two kinds of five faculties. When taking the internal as an intentional object, the four great elements that produce sound are present at all times; perpetually, the sound-realm is also conceptually stated to exist, but in actuality it does not exist. That is, taking the seeds of sound and the four great elements as intentional objects is called taking sound as an intentional object; actively manifest sound does not exist at all times. Here, when one great element increases, as in the earth element in the eye, the body faculty, the eye, and the four dusts—that is, the seven entities can be known; as for the others which are not imperceptible, when they increase, it is also said that they are taken as intentional objects.