唯識二十論述記 2.256

2.256

述曰：此釋初句頌。以諸有情他能教者、自能聽者，各各相續八種諸識，此彼展轉為增上緣。此意即顯親緣心內自所變境，名為唯識，非遮心外他有情等。外人說心緣心外法親得他人所說之法，今則不然，能、所教者展轉互為增上緣故，自識變似能教、所聽，為自相續識親所緣。不能親取他所說法，為疎所緣，於義無失，此說「展轉為增上緣」故，《成唯識》說為疎所緣故。

Commentary: This explains the first line of the verse. Because the eight kinds of consciousnesses in the respective continuities of sentient beings—the other who can teach and oneself who can listen—mutually serve as adhipati-pratyayas for one another. The intended meaning here shows that directly taking as an object that which is transformed within one's own mind is called vijñapti-mātra; it does not deny other sentient beings outside one's own mind. The opponent says that the mind takes phenomena outside the mind as its object and directly apprehends the teachings expounded by another; now, however, it is not like that. Because the teacher and the taught mutually serve as adhipati-pratyayas for each other, one's own consciousness transforms to resemble the teacher and the teaching heard, which serves as the direct ālambana of the consciousness in one's own continuity. It cannot directly grasp the teaching expounded by the other, which is an indirect ālambana (dūradarśana / dūra-ālambana), so there is no flaw in the principle. This is why it says 'mutually serving as adhipati-pratyayas', and why the Cheng weishi lun explains it as a distant/indirect ālambana.