瑜伽師地論略纂 14.4

14.4

論云「如經言：有四依取以為所緣，令識安住」等者，如《顯揚》十八云：隨色而住者，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，取體即諸煩惱也。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，若屬彼煩惱」，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。因緣言所以，何以住色等四中，由此依取為所以故，故名因緣。諸師云：用四依取為所緣藉故，於色等令識安住，乃至廣說。今云：四是識果，依之起取者，用此為所緣藉故，於色等令識安住。所緣中含二義：若為所緣藉義，即通內外；若為所緣緣義，亦通。義文不必緣藉之緣，即前初解意。若作此解，意但雖明識住，并解因緣竟。上來第一段文，明住及因緣。

The treatise says, "As the sūtra states: there are four supports of clinging taken as objective conditions, causing consciousness to abide," and so forth. As the eighteenth fascicle of the *Prakaraṇāryavācā* says: abiding in accord with form refers to grasping the support; abiding by taking form as an objective condition refers to apprehending the objective realm; abiding depending on form refers to dauṣṭhulya. This corresponds to these supports of clinging; namely, there are four abidings, from form up to karmic formations. The four are the fruits of consciousness, because they are the objective realms of consciousness. "Supports of clinging" refers to the clinging that arises dependently based on these; the essence of clinging is the afflictions themselves. Therefore, the text below explains the stations of consciousness and their causes and conditions: the essence of the stations consists of the four, namely form and the rest, and the causes and conditions are the craving and so forth that arise. "Whether they are matters of afflictions, or belong to those afflictions": matters of afflictions refers to the active manifestations of defilements; belonging to those afflictions refers to their seeds. What is called "causes and conditions" refers to the causes and conditions for consciousness to abide in form and the like. "Causes and conditions" speaks of the reason: why it abides within the four such as form, is because these supports of clinging serve as the reason; therefore they are named causes and conditions. Various masters say: because the four supports of clinging are used as relying conditions for objective support, they cause consciousness to abide in form and the like, up to the extensive explanation. Now I say: the four are the fruits of consciousness, and based on them clinging arises; because these are used as relying conditions for objective support, they cause consciousness to abide in form and the like. Two meanings are contained in "objective condition": if it has the meaning of a relying condition for an objective support, it extends to both internal and external; if it has the meaning of an objective condition (ālambana-pratyaya), it also applies. The meaning of the text does not necessarily require the condition of a relying support; that was the intent of the first explanation above. If this explanation is adopted, the intent not only clarifies the stations of consciousness, but also completely explains the causes and conditions. The above is the first passage of text, explaining the stations and the causes and conditions.