瑜伽論記 13.225

13.225

建立越流中，初略立宗，謂是一切越流。所以者何已下，問答分別，有其七句。至下牒結但牒五句，不牒第三第四。言七句者，一、有情根本，二、器世間本，三、是有情互起根本，一切有情相望互為增上緣故等故。景云：此文即順護月自身賴耶於他根塵處，亦變亦緣而不執持，若不變起他根塵等。云何名見他身生苦樂等，此用自身共相種子，於他身處變他身根塵生心自取，其實但是彼器世界攝，而相貌於有情攝也。

Under establishing crossing the flow, it first briefly establishes the thesis, stating that it is the crossing of all flows. From ‘Why is that?’ onward, there are seven phrases in the question-and-answer differentiation. Coming to the recapitulation and conclusion below, it only recapitulates five phrases, not recapitulating the third and fourth. As for the seven phrases: first, the root of sentient beings; second, the root of the vessel world; third, the root of the mutual arising of sentient beings, because all sentient beings are mutually sovereign conditions (adhipatipratyaya) for one another, and so on. Jing says: This passage aligns with Candragomin’s doctrine that one’s own ālaya, at the locus of another’s sense faculties and sensory data, also transforms and cognizes them without grasping and holding them; if it did not transform and give rise to the sense faculties and sensory data of others, how could one be said to see another’s body and produce pleasure, pain, and the like? This uses one’s own seeds of common characteristics to transform the sense faculties and sensory data of another’s body at the locus of that other body, giving rise to mind and grasping it oneself; in reality it is only subsumed under that vessel world, yet its appearance is subsumed under sentient beings.