瑜伽論記 23.237

23.237

長行釋中，初解因同分，景師云：同分識猶有分也，言諸聖弟子，因同分識隨入無我，為一門；由三種相，於諸識中正觀而住，為第二門，下次第解初門。云由現五有色處者，則是五塵也四大種身者，則五色根也。若增若減者，五塵生起名增，謝滅名減。若取若捨者，五根有識來詫取境名取，無識不取名捨。無常性故，於緣彼識，隨入無常等者，根塵無常，生識亦爾，無常故苦，苦故無我，是初門說。云何隨入無我性已至正觀而住者，牒也。

In the prose commentary, it first explains the causal sabhāga. Master Jing says: 'sabhāga consciousness is like having parts.' The statement that 'the noble disciples, relying on causal sabhāga consciousness, conformingly enter selflessness' constitutes one section; 'by means of three marks, contemplating correctly and abiding among consciousnesses' constitutes the second section. Downward, it explains the first section in order. Saying 'due to the five manifest physical locations' refers to the five sense objects; 'the body of the four great elements' refers to the five physical faculties. 'Whether increasing or decreasing': the arising of the five sense objects is called 'increasing', and their passing away is called 'decreasing'. 'Whether taking or relinquishing': when the five faculties have consciousness entering them to grasp objects, it is called 'taking'; when they lack consciousness and do not grasp, it is called 'relinquishing'. Regarding 'Due to their impermanent nature, with respect to the consciousness that conditions them, conformingly entering impermanence,' and so forth: the faculties and objects are impermanent, and the consciousness born from them is likewise; being impermanent, it is suffering; being suffering, it is selfless; this is what is stated in the first section. From 'How is it that having conformingly entered selflessness [...] up to [...] contemplating correctly and abiding' is the citation of the root text.