瑜伽論記 13.194

13.194

言緣阿賴耶以為境界，執我起慢；思量行相者，準此西方二釋：一、護月師，第七第八王見分為我，相分為所，種子等如前已說，故此文唯緣見分故，故唯有我無我所等。故攝論等云：我我所等或唯有我無我所，餘處文新來。護法解云：以此準知，唯緣第八見分為我，不緣別相分等為所。然言我我所等者，即計第八為我家之我，即是我所，其中緣種不緣他界，無漏緣使等，如前辨。

Regarding 'Taking the ālayavijñāna as its object, grasping at self and giving rise to arrogance; its mode of activity is deliberating': According to this, there are two interpretations in the West: First, Master Candragopīn holds that the seeing portion of the sovereigns of the seventh and eighth constitutes the self, while the image portion constitutes what belongs to self; seeds and the like are as explained earlier; hence, because this text solely takes the seeing portion as object, there is only self and no what belongs to self. Therefore, the Saṃgraha and other texts say: 'self and what belongs to self, or only self without what belongs to self'—passages from other places are newly arrived. Dharmapāla explains: Drawing an analogy from this, we know that it solely takes the seeing portion of the eighth as self, and does not take a separate image portion as what belongs to self. However, speaking of 'self and what belongs to self' means imputing the eighth as the self of my family, which is precisely what belongs to self; among these, taking seeds as object, not taking other realms as object, taking taints as object without taints, etc., are as distinguished previously.