瑜伽師地論略纂 1.34

1.34

助伴文有三：一、出體；二、明所緣、行相同異；三、種子差別。五識與幾心所相應？此論下文謂五十三。准《成唯識》，略有二說。一云：有三十，除二十三，謂別境五，善中輕安，煩惱中三，隨煩惱十二（小十及邪欲、勝解），并不定二。二云：有三十六，除十七，謂煩惱三，隨惑十，不定四故。此說因位。無漏位與二十一俱：遍行、別境，并善十一。同一所緣，不同一行相，《唯識》又云：行相雖異，而時、依同，所緣、事等，故名相應。二文不同，如《唯識疏》第三卷解。具四義，名相應，如〈決擇〉五十五解。

The passage on mental associates has three parts: first, identifying the entity; second, clarifying the identity and difference of object and cognitive aspect; third, distinctions among seeds. With how many mental factors (caitta) are the five consciousnesses associated? Later in this treatise, it says fifty-three. Following the Cheng weishi lun, there are briefly two accounts. One says: there are thirty, excluding twenty-three, namely the five object-determining [factors], pliancy among the wholesome, three among the afflictions, twelve secondary afflictions (the ten minor ones, false desire, and resolve), and two indeterminate factors. The second says: there are thirty-six, excluding seventeen, namely three afflictions, ten secondary afflictions, and the four indeterminate factors; this refers to the causal state. In the untainted state, they are accompanied by twenty-one: the universal, the object-determining, and the eleven wholesome. They have the same object, but not the same cognitive aspect. The Vijñaptimātratā also says: although their cognitive aspects differ, their time and basis are the same, and their object and substance are equal; hence they are called associated. The two passages differ, as explained in the third fascicle of the Weishi shu. Endowed with four criteria, they are called associated, as explained in the fifty-fifth fascicle of the Viniścayasaṃgrahaṇī.