瑜伽師地論略纂 14.72

14.72

論解心、心所差別名，言「何故名相應？答：由一一事等、處等」等者，「事等」，謂體也，體皆一故，無第二受等。　「處等」者，謂同於一境處轉故，又依緣處等故。　「時等」者，同一剎那故。　「所作等」者，同於一境行所作業故，知緣青者但為青也，又善、惡、無記所作等。　「問：何故名有所依？答：由一種類託眾所依差別轉故」等者，謂心所等同一識種類託所依，如眼識依眼根，俱時心所亦爾，餘准可知。外人既亦難解，為伏難云：諸有為法誰無有依，何故心法等獨得名耶？故論解云雖有為法無無依者，然非此中所說依義。彼自分因皆非恒依故。又相應共有法非恒依故，唯恒為依者為此中依量故，眼根等是識等所有，名有依，非餘法。或言所依者，即六識類託眾所依根，能依之識得名有所依，故言恒依。此解為勝。

In the treatise's explanation of the distinct names of mind and mental factors, regarding 'Why are they called associated (samprayukta)? Answer: Because of identity of singular entity, identity of locus,' etc.: 'identity of entity' refers to substance—because the substance is singular in each case, there is no second feeling, etc. 'Identity of locus' means operating jointly in a single objective locus, and also because the locus of support and cognition is identical. 'Identity of time' means being in the same single moment. 'Identity of operation' means performing the same operation upon a single object—hence we know that cognizing blue acts only upon blue; furthermore, the operations of wholesome, unwholesome, and non-defined are identical. Regarding 'Question: Why are they called possessing a support (sāśraya)? Answer: Because a single category operates distinctly by relying on multiple supports,' etc., this means that mental factors and the like rely on supports belonging to the same category of consciousness: just as visual consciousness relies on the visual faculty, so too do the concurrent mental factors; the rest can be understood by analogy. Since the outsider also found this difficult to understand, a tacit objection was raised: 'Among conditioned phenomena, which lacks a support? Why do mental dharmas alone obtain this name?' Therefore, the treatise explains that although among conditioned phenomena none lacks a support, that is not the meaning of support discussed here. Their own-category causes (sabhāga-hetu) are not constant supports; furthermore, associated and co-existent dharmas are not constant supports. Only that which constantly serves as a support constitutes the measure of support here; therefore, because visual faculties and the like are what consciousness and the like possess, they are called 'possessing a support', unlike other dharmas. Or it is said: 'possessing a support' means that the six categories of consciousness rely on the multiple supporting faculties, and the supported consciousness obtains the designation 'possessing a support'; hence it is called a constant support. This explanation is superior.