瑜伽論記 14.156

14.156

基云：如顯揚十八云：隨色而住，謂執受所依故，緣色而住者，謂取境界故。依色而住者，謂由麁重故，即當此依取，謂住有四，謂色至行，四是識果，識之境故，依取者，謂依此緣起之取，取體即諸煩惱，故下文釋識住及因緣住體即色等四因緣即所起貪等，若諸煩惱事謂諸惑現行，屬彼煩惱謂彼種子。言因緣者，即識住色等之因緣。言所以，何以住色等四中，由此依取為所以故，故名因緣。

Ji says: As the Prakaraṇāryavācā fascicle 18 says: "'Abiding in conformity with form' means appropriating what is supported; 'abiding by taking form as an object' means taking up the realm of objects; 'abiding supported by form' means on account of heavy grossness." This corresponds to "based on grasping" here. It means that there are four abidings, namely from form to volitional formations. The four are the fruits of consciousness because they are the objects of consciousness. "Based on grasping" means relying on this grasping of conditioned arising; the substance of grasping is the afflictions themselves. Therefore the text below explains that the substance of the stations of consciousness and their causes and conditions is form and the other four, while their causes and conditions are the greed and so forth that arise. "Afflictive events" refers to the manifest activity of the afflictions; "belonging to those afflictions" refers to their seeds. "Causes and conditions" are the causes and conditions for consciousness to abide in form and so forth. "Reason": why does it abide within the four [aggregates] of form and so forth? Because it is based on this grasping as the reason, it is called causes and conditions.