瑜伽師地論略纂 1.44

1.44

「所隨依止性、所隨所依附依止性」者，此中初句顯第八現識與有漏種為所依止，故名所隨，隨成有漏等故；後句顯與無漏種子為所依附所隨依止性，雖復依止義同，無漏不等，故名依附。又初句顯有漏種子隨逐本識成有漏無記，用依體義；後句顯此種子雖依本識生，善染等功能仍異，非唯全一，故名依附，用各別義。又初句謂種子依於現行，名所隨依止性，種子性為能隨，依止現識故；後句顯此現行所隨依止識，附於前種子能依止性，更互相依。二俱名心，由種子具積集義故名心，現行是種子所集起故名心。

'The nature of the basis that is conformed to, and the nature of the basis that is conformed to as what is attached to': herein, the first clause shows that the active eighth consciousness serves as the basis for contaminated seeds, and is thus called 'what is conformed to', because it conforms to becoming contaminated and so forth; the latter clause shows that it serves as the nature of the basis that is conformed to as what is attached to for untainted seeds: although the sense of being a basis is the same, untainted [seeds] are not equal [to it], hence it is called 'attached to'. Again, the first clause shows that contaminated seeds follow along with the fundamental consciousness to become contaminated and indeterminate, meaning the function relies on the substance; the latter clause shows that although these seeds arise relying on the fundamental consciousness, their functions such as wholesome and defiled are still distinct, not entirely one, hence it is called 'attached to', meaning the functions are distinct. Again, the first clause means seeds rely on the active [consciousness], called 'the nature of the basis that is conformed to', with the nature of seeds being what conforms, relying on active consciousness; the latter clause shows that this active consciousness which is the basis conformed to attaches to the former nature of the seeds that can rely, mutually relying on each other. Both are called citta: because seeds possess the meaning of accumulating (saṃcaya), they are called citta; because the active [consciousness] is accumulated and originated by seeds, it is called citta.