成唯識論述記 5.704

5.704

述曰：此即牒前漏所縛云：雖知如此，而第六識中漏與施等不俱起，故非有漏正因，雖亦由之發，而傍因故成有漏，非是正因。「正因」之言，要俱起故，即他緣縛亦傍因也。由此大乘不緣他境，各各別變故。若緣他縛他，便非各各變境，即應我作他受果失。此甚新義，以「有漏」言，正表此法與漏俱故。

The Commentary states: This takes up the previous "bound by defilements" and says: Although knowing it to be so, defilements in the sixth consciousness do not arise together with giving and so forth, so they are not the direct cause of being sāsrava; although also induced by them, they are a secondary cause whereby they become sāsrava, not the direct cause. The word "direct cause" requires co-occurrence; thus, the bond of taking another as an object is also a secondary cause. Because of this, in Mahāyāna one does not take another's objective realm as object, for each separately manifests [their own]. If by taking another as an object one bound another, it would not be that each manifests their own realm, and there would be the fault that I act and another receives the retribution. This is an extremely novel meaning, because the term "sāsrava" directly indicates that this phenomenon co-occurs with defilements.