瑜伽師地論略纂 14.4

14.4

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.