唯識二十論述記 2.260

2.260

述曰：此即廣前增上緣義，答外所徵。謂能教者餘相續中見、相分識正、邪差別增上緣故，令能聽者餘相續中差別見、相諸識得生。能、所教者二識，各各得成決定。或聽者正、邪二識各成決定，不由外境識決定成。即由自、他增上緣力，識得決定，非由自、他親相緣見，成決定識。故知識生不是親緣，由於外境增上緣，由我亦許有故，雖無外境，而友、教亦成。

Commentary: This elaborates on the previous meaning of adhipati-pratyaya in answer to the opponent's inquiry. That is to say, because of the adhipati-pratyaya of the distinction between right and wrong in the consciousnesses consisting of seeing and image divisions in the other continuity of the teacher, the various consciousnesses of differentiated seeing and image divisions are caused to arise in the other continuity of the listener. The two consciousnesses of the teacher and the taught each come to be determined. Alternatively, the two consciousnesses of the listener, right and wrong, each come to be determined, and the consciousness is determined not because of an external object. That is, by the power of the adhipati-pratyayas of self and other, consciousness comes to be determined; it is not by self and other directly taking each other as objects of perception that the determined consciousness is established. Therefore, one knows that the arising of consciousness is not by direct apprehension [of an external object]; and as for the adhipati-pratyaya of external objects, since I also accept it, even though there are no external objects, friends and teachings are still established.