瑜伽論記 13.227

13.227

若護月云：亦變為他身者，其他身五根識所依者，亦從自身種子而生，即依之識何非自種生耶？應同於根。於立量云：他身眼識，應從自身種子生，他身眼根眼眼識之中隨一故，如他身眼根。若他身識所依根自不親生者與我何異，他為增上緣而第八變故。然變為他身，是即外器所攝非說變他實根識，託變彼扶根塵，第六識可計為有情等。

If, as Candragomin says, it also transforms into the bodies of others, then the five sense faculties of another's body that serve as the supports of consciousness would also arise from one's own seeds; why then would the consciousness supported by them not also arise from one's own seeds? It should be identical to the sense faculties. A formal inference is established: ‘The eye consciousness of another’s body should arise from one’s own seeds’ (thesis); ‘because it is either the eye faculty or the eye consciousness of another’s body’ (reason); ‘like the eye faculty of another’s body’ (example). If the faculties that serve as the support of another's consciousness are not directly produced by oneself, how are they different from myself? Because the other serves as a sovereign condition and the eighth transforms them. However, transforming into another's body is subsumed under the external vessel world; it does not mean transforming another's actual faculties and consciousness; relying on the transformation of those supportive physical elements (adhisthāna), the sixth consciousness may impute them to be sentient beings, and so forth.