瑜伽論記 15.42

15.42

外人為伏難云：諸有為法誰無有依，何故心法等獨得名耶？故通云：雖有為法無無依者，然非此中所結依義，彼自分因皆非恒依故，又相應共有法非恒依故。唯恒為依者，為此依量中故，眼等是識等所有名有依非餘法。或言所依者，即六識類託眾所依根，能依之識得名所有依，故言恒依，此解為勝。

An opponent raises an implicit objection, saying: 'Among all conditioned dharmas, which one lacks a basis? Why do mental dharmas alone receive this name?' Therefore, it is resolved: 'Although among conditioned dharmas none is without a basis, yet that is not the meaning of basis defined here, because their own respective causes are not constant bases, and associated, co-arising dharmas are also not constant bases. Only that which serves constantly as a basis qualifies for the measure of a basis here. Hence the eye and other [faculties] are that which belongs to consciousness and the like, so it is called having a basis, unlike other dharmas.' Alternatively, 'basis' means that the six classes of consciousness rely on the multiple supporting faculties, and the consciousness that relies on them receives the name 'possessing a basis.' Thus it says 'constant basis'; this explanation is superior.