瑜伽論記 14.145

14.145

下以五義釋依住義，即簡非情不立識住，是故說云依行緣相應分義是識住義。依者，內色受等與識為依。行者，受等三蘊與識同一行解。緣者，受等與識同一所緣，即是第四與識相應之義，分是因義，內色與識安危共同為近所作因，受等與識為相應共有所作因，故名為分，以此五義釋成依住，若取非情數蘊亦名識住，即是緣住，便違我宗依住之義，俱舍亦云：有情數蘊為識住體，上來依小乘宗竟，今大乘中通取依住及以緣住，非唯依故，此文意識隨色住即是依住，緣色為境即是緣住，若取依住唯依自身色等四蘊，若取緣住則通自他及非情法住，何故如是，道理須然，汎論識住著為義。云何住著，由貪染境令識樂住，是故識住緣住名住，如內色等為境生貪令識樂住故立識住，自身之外若情非情五欲等事為境生貪令識樂住，何非識住，是故內外色等為識所緣皆立識住，而小乘言唯依自身即外色等不立識住，住義不成。又欲界有情多著外塵五欲等事更相愛染牽識令住正是識住，而言身外若情非情色等境界起愛生識不立識住不應道理，故大乘中諸有漏識緣境名住，攝住義盡道理得成。

Below, it explains the meaning of "abiding by support" through five meanings, precisely excluding non-sentient things and not establishing them as stations of consciousness; therefore it says that the meaning of support, cognitive activity, intentional object, conjunction, and factor constitutes the meaning of station of consciousness. "Support" means that internal form, feeling, and so forth serve as the support for consciousness. "Cognitive activity" means that the three aggregates of feeling and so forth share the same cognitive mode as consciousness. "Intentional object" means that feeling and so forth share the same intentional object as consciousness, which is the fourth meaning of conjunction with consciousness. "Factor" means the sense of cause: internal form and consciousness share security and danger as the proximate operating cause, while feeling and so forth serve as the conjoined, shared operating cause for consciousness; hence it is called a "factor." By these five meanings, "abiding by support" is established. If one were to take non-sentient aggregates also as stations of consciousness, that would be "abiding by intentional object," which would contradict our school's doctrine of "abiding by support." The Kośa also says that the sentient aggregates are the essential nature of the stations of consciousness. The above concludes the exposition according to the Hīnayāna school. Now, in the Mahāyāna, we broadly accept both abiding by support and abiding by intentional object, not solely abiding by support. In this text, consciousness abiding in conformity with form is abiding by support, while taking form as an object is abiding by intentional object. If one takes abiding by support, it relies solely on the four aggregates of form and so forth of one's own body; if one takes abiding by intentional object, it extends to abiding in one's own, others', and non-sentient phenomena. Why is it so? Principle necessarily demands it. Generally speaking, in the stations of consciousness, "attachment" is the defining meaning. How does it abide with attachment? Due to craving for and being defiled by an object, it causes consciousness to abide with delight; therefore the station of consciousness is called "station" through abiding by intentional object. Just as craving arises toward internal form and so forth as an object, causing consciousness to abide with delight, and thus a station of consciousness is established—why would the five sense desires and so forth outside one's own body, whether sentient or non-sentient, when functioning as objects that generate craving and cause consciousness to abide with delight, not be stations of consciousness? Therefore, internal and external form and so forth, as the intentional objects of consciousness, are all established as stations of consciousness. But the Hīnayāna says it relies only on one's own body, so external form and so forth are not established as stations of consciousness, which renders the meaning of "abiding" incomplete. Furthermore, sentient beings of the desire realm mostly cling to external data, the five desires and so forth, mutually generating craving and defilement that draw consciousness to abide, which is precisely a station of consciousness; to claim that when love arises and consciousness is produced toward sentient or non-sentient form and other realms outside the body, they are not established as stations of consciousness, is unreasonable. Therefore, in the Mahāyāna, all defiled consciousnesses taking objects as their intentional objects are called "abiding"; this exhausts the meaning of abiding and its principle is established.