瑜伽論記 23.318

23.318

次明相依，任持所有乃至衰老者，此明識緣名色。又即此識，當續生時乃至六依轉故者，此明識從業生，復依名聲，即是名色緣識。由是說言，名色緣識，下於名色，謂俱生五根說名為色無間滅等說名為名者，現在能依心心數法總名為識，同時五根為色，前念滅意為名。言能與六識作所依止等者，賴耶攝入意識，是故但名六識，亦可此據隨轉理門故言識。又五色根，根依大種，根處大種所生諸色者，此第二番出名色體，前番唯取五根為色。今若通五根造根四大扶根塵大總名為色。及諸餘名者，現在唯心王為識，受想行蘊及前滅心同時四蘊總說為名，故噵及諸餘名。由彼執持，所有根等，隨在相續，流轉不絕者，此明所持名色與識為依流轉不絕。此二總名隨轉依止者，此名色二總名作識隨轉依止。基師云：此中解名色體性，有二復次中，初大小共許，後唯在大乘。

Next, clarifying their mutual dependence: from 'sustaining all' up to 'decay and old age' clarifies that consciousness conditions name-and-form. Furthermore, from 'this very consciousness, at the time of continuing birth' up to 'the revolving of the six supports' clarifies that consciousness arises from karma and further depends on name and form; that is, name-and-form conditions consciousness. It is on this basis that it is said, 'Name-and-form conditions consciousness.' Below, regarding name-and-form, where it says 'the co-arising five sense faculties are called form, while the immediately preceding cessation and so forth are called name,' the present supported mind and mental factors are collectively named consciousness, the simultaneous five faculties are form, and the immediately preceding ceased mind is name. Where it says 'capable of acting as the support for the six consciousnesses and so forth,' the ālaya[-vijñāna] is subsumed under the mental consciousness, which is why it only speaks of the six consciousnesses; or alternatively, this is stated based on the provisional teaching that conforms to lower capacities, and therefore it speaks of [six] consciousnesses. Furthermore, regarding 'the five physical faculties, the great elements on which the faculties depend, and the various forms generated by the great elements in the locus of the faculties,' this is the second turn of explaining the essential nature of name-and-form. The former turn only took the five faculties as form; here, if taken comprehensively, the four great elements that produce the faculties and the great elements of the auxiliary physical bases are collectively named form. Regarding 'and the other names,' in the present [turn] only the primary mind is consciousness, while the feeling, perception, and conditioning factors aggregates, together with the simultaneous four aggregates of the preceding ceased mind, are collectively called name; thus it says 'and the other names.' From 'sustained by that, all the faculties and so forth revolve continuously without interruption according to their continuum' clarifies that the sustained name-and-form serves as a support for consciousness to revolve continuously without interruption. Regarding 'these two are collectively called the support of revolving,' these two—name and form—are collectively called the support for the revolving of consciousness. Master Ji states: 'Here, in explaining the essential nature of name-and-form, there are two alternatives: the first is accepted in common by both the Great and Lesser Vehicles, while the latter is found only in the Great Vehicle.'