I'm reminded of discussions we have had on this passage:
"In Vasubandhu's theory of consciousness-only, there is only the one consciousness, but it is divided into the discriminating and the undiscriminating forms of consciousness; the discriminating consciousness is what we usually call consciousness, whereas the undiscriminating consciousness is "consciousness appearing to be an object" (sì chén shí / 似塵識). All the physical objects in the universe- vases, clothing, carts, and carriages- are all this undiscriminating form of consciousness.... But since they are all one nature, we can equally say that there are two forms of matter, the discriminating and the undiscriminating.... It is in this sense that the mind and matter are non-dual. Since he [Ven Vasubandhu] is able to say there are these two different forms of consciousness, we can equally say that they are two different forms of matter.... In the Integrated Teaching we can also say that all things are matter only, or sound only, or scent only, or flavour only, or tactile sensation only, or consciousness only. In sum, every dharma inherently mutually possesses all the dharmāḥ comprising dharmadhātu."
IIRC, Ziporyn goes on to discuss this in Evil as/and/or Good, particularly, the implications of this about the nature of the mind. If "discriminating consciousness" is a function of Green Cup, mind becomes something very different than what we suppose about the mind we ordinarily attribute to sentient beings. It also suggests something startling about things we otherwise consider insentient, like the Green Cup. Reality itself becomes something quite different and strange to the common sense intuitions.
It also provides an abrupt retort to some Mind-Only views and others who propose we abide in nothing more than a mirrored room.