瑜伽論記 14.144

14.144

前中，若補闕云：四識住義四門分別。初明教起，外道執識為我四蘊為所是我住處，佛破此執而告彼言，色受想行是識所住而非是我，由此因緣故佛世尊說識住義。第二辨體有漏四蘊為識住體，以有漏蘊能生貪染令識樂住故立識住，無漏受等非生愛境，懷有漏識不住識非識住，外道但執色等四蘊是我住處，對翻彼故還立四蘊是識住處，故不立識為識住處，又色等四蘊或性是染或生染強故立識住，識性非染獨生染不立識住。第三釋名，了別是識義，樂居是住義，四是數名，此則從數就義為名，名四識住。第四大小對辨差別，依薩婆多依住解住，謂有漏識依彼同時色等四蘊名之為住，非識緣境名為識住，故彼論云自分識住自分蘊，不異界不異地不異身，以一剎那二非分故，自性不顧自性識住，無漏識及他界識現在前時，自地色蘊行蘊雖無自分識依，然得識住相中間因緣，即自分識不生，後若生時彼則隨轉，又破異說云：有說眾生數蘊說識住者不然，依行緣相應分義是識住義，以理此中牒外執文少於兩字，具足應言有說非眾生數蘊亦說識住者不然，今我宗中依住解住，非情數蘊非識所依，故非識住。

In the former part, Ruo's Supplement states: The meaning of the four stations of consciousness is differentiated through four gateways. First, clarifying the arising of the teaching: non-Buddhists clung to consciousness as the self and the four aggregates as where the self abides; the Buddha refuted this attachment and addressed them, saying that form, sensation, conception, and conditioned formations are the abodes of consciousness and are not the self. Due to this cause and condition, the World-Honoured One taught the meaning of the stations of consciousness. Second, discerning the essence: the four tainted aggregates are the essence of the stations of consciousness; because the tainted aggregates can generate greed and defilement, causing consciousness to gladly abide, the stations of consciousness are established. Taintless sensations and so forth are not objects that generate craving, and one who harbors tainted consciousness does not abide in them; consciousness is not a station of consciousness. Non-Buddhists merely clung to the four aggregates of form and so forth as the abode of the self; to counteract them, the four aggregates were conversely established as the abodes of consciousness, hence consciousness is not established as an abode of consciousness. Furthermore, the four aggregates of form and so forth are either defiled by nature or strongly generate defilement, hence they are established as stations of consciousness; the nature of consciousness is not defiled, and it alone generating defilement does not establish it as a station of consciousness. Third, explaining the name: cognizing is the meaning of consciousness; gladly residing is the meaning of abiding; four is a numerical term. This derives the name from the number according to the meaning, calling them the four stations of consciousness. Fourth, comparing the distinctions between the Mahāyāna and Hīnayāna: according to the Sarvāstivādins, abiding is explained on the basis of support, meaning that tainted consciousness relying on those simultaneous four aggregates of form and so forth is named abiding, and not that consciousness cognizing an object is called a station of consciousness. Therefore that treatise states: the consciousness of one's own category abides in the aggregates of its own category, not in a different realm, not in a different stage, and not in a different body; because in a single moment two are not of the same category, intrinsic nature does not regard intrinsic nature as an abode of consciousness. When taintless consciousness and consciousness of another realm are manifest, although the form aggregate and formation aggregate of one's own stage do not have the consciousness of one's own category relying on them, yet obtaining the intermediate causes and conditions of the mark of the station of consciousness, that consciousness of one's own category does not arise; if it arises later, they will operate in accord with it. Furthermore, refuting another theory, it states: 'Some say that aggregates belonging to sentient beings are called stations of consciousness; this is not so. The meaning of conditioned formations, conditions, and associated categories is the meaning of the stations of consciousness.' In principle, the text citing the non-Buddhist attachment here is missing two characters; fully it should say: 'Some say that aggregates not belonging to sentient beings are also called stations of consciousness; this is not so.' Now in our school, abiding is explained on the basis of support; aggregates not belonging to sentient beings are not the support of consciousness, hence they are not stations of consciousness.