瑜伽師地論略纂 1.25

1.25

In explaining the basis (āśraya), there are three parts: first, a brief presentation of the three bases; second, subsuming them into two; and finally, re-identifying the entities of the three. The Vijñaptimātratā speaks of the sovereign-condition basis (adhipati-pratyaya-āśraya), the immediately antecedent condition basis (samanantara-pratyaya-āśraya), and the cause-condition basis (hetu-pratyaya-āśraya), which are designated according to the names of the four conditions. It also speaks of the simultaneous basis (sahabhū-āśraya), the opening-and-leading basis (samanantara-āśraya), and the seed basis (bīja-āśraya), the general import of which is the same as here. In the fourth fascicle of the Cheng weishi lun, they are ordered from proximate to remote; here they are ordered from manifest to hidden, so the sequence differs. Regarding the simultaneous basis, there are four interpretations in total; in clarifying the basis of the five consciousnesses there are only three interpretations, because the third master there agrees with the second. First, the five consciousnesses have no bases such as the eye, but rely solely on mental consciousness, 'eye' meaning seeds. Second, the five have two bases, namely the five physical faculties and simultaneous mental consciousness. Third, the five have four bases, which is taken as correct: namely the five physical faculties and the sixth, seventh, and eighth consciousnesses, distinguished as the basis sharing the object, the basis of discrimination, the basis of defilement and purification, and the fundamental basis. Here, [the text] only takes the one that shares the object, abbreviating by omitting the remaining bases; because the sixth, seventh, and eighth consciousnesses are somewhat more distant, they are abbreviated and not set forth. Regarding the immediately antecedent basis, there are three interpretations in total: first, the five consciousnesses rely solely on the sixth; second, the five consciousnesses take whichever among the preceding six consciousnesses is operative as their basis; third, the five consciousnesses each take only consciousness of their own kind as their basis, which is taken as correct. As for the seed basis, although there are two accounts, there is no difference in their interpretation of the first five consciousnesses. In the seventh fascicle, in explaining reliance on the fundamental consciousness, it says that 'reliance' means that the first six revolving consciousnesses take the fundamental consciousness as their shared and proximate basis: 'shared' means relying on the active [consciousness], and 'proximate' means relying on the seeds. Now, this text either speaks only of relying on the seeds of the eighth, or only of relying on the active consciousness of the eighth, or again broadly takes both as appropriated; there are three passages, as in the Weishi shu. There are three interpretations of this passage. The first says: seeds are what is appropriated, and what is appropriated is the basis; because they serve as the basis for the active [consciousness] and are not separate from the eighth consciousness, they are called maturation; also, because they mature through transformation, they are also called maturation, subsumed under the ālaya-consciousness. The second interpretation says: the eighth consciousness acquires two designations of 'seed': first, the proximate cause-condition, which is the seeds within consciousness; second, the sovereign condition, which is the consciousness holding the seeds. In the sense of being the fundamental producer relied upon, it is also called a seed. Because that treatise distinguishes the two conditions, it speaks of the active [consciousness] as falling under the simultaneous basis; this treatise, by virtue of the sense of being able to produce, says that the active eighth consciousness is also called a seed. Seeds are the appropriated dependent upon [it], and the active consciousness is the appropriator that is the basis, so there is no contradiction. The third interpretation says: the ālaya-consciousness serves as two conditions for defiled dharmas: one as seed and the second as basis; thus now both active consciousness and seeds serve as its simultaneous basis. The two explanations only apply in the re-explanation of the three bases. The eye has five senses: first, derived [matter]; second, a basis; third, translucent matter; fourth, invisible; fifth, possessive of resistance. Each has its distinct meaning and something it excludes. 'Mind' refers to the consciousness immediately past in relation to visual consciousness; the three explanations are as in the meaning of the Vijñaptimātratā cited above.