瑜伽師地論略纂 15.91

15.91

論云「或有一依，謂彼同分根」等者，謂彼同分根唯依四大也。二者，謂有色同分根，即依四大及自分識二根也。三者，謂意依色而住，名依色；二、依意；三、依心所住故。三根心所互依亦爾。無色界無色，唯有二依，乃至第八亦爾。此中據同時增上者，即說為根。　「頌曰：義依處證得，攝食由諸句」者，此中有六：從前頌曰：幾根由境界，名義二依處，幾根先煩惱之所感得下，至四緣諸根名不調來，明證得；十四種攝三聚有情下，至九遍知來，明攝如；經言四食下，至地獄有微細風，難知不說述，明第五食；以下明諸句。

The treatise says: 'Or there is one support, namely faculties of the same category...' This means that faculties of the same category rely solely on the four great elements. 'Two' means that faculties of the same category having form rely on the four great elements and the consciousness of their own category, these two faculties. 'Three' means that mind abides in reliance on form, so it is said to rely on form; second, it relies on mind; third, it abides in reliance on mental factors. The mutual reliance among the three faculties and mental factors is also like this. In the formless realm there is no form, so there are only two supports, and down to the eighth it is also like this. Here, what is simultaneously predominant is spoken of as a faculty. 'The verse says: Meaning, support, realization, subsumption, nutriment, and various phrases': Here there are six parts. From the preceding verse: 'How many faculties are called meaning by virtue of their objects, two supports, how many faculties are induced by prior afflictions' down to 'by four conditions the faculties are called untamed' clarifies realization; from 'fourteen kinds subsume the three groups of sentient beings' down to 'nine comprehensive knowledges' clarifies subsumption; from 'the sūtra says: four nutriments' down to 'the hells have subtle winds, which, being difficult to perceive, were not stated in the explanation' clarifies the fifth, nutriment; and below clarifies various phrases.