成唯識論述記 10.406

10.406

述曰：依他起性雖亦此依，非根本故此中不說。然無性等二《攝論》等，但以阿賴耶為轉依。《對法》第十一，轉依有三：一、心轉即真如；二、道轉即前能轉道；三、麁重即阿賴耶故。此轉依略有二種，體寬《攝論》，彼無真如故；狹於《對法》，無彼道故，然道是此能轉道中攝故，亦不狹於彼，餘文可知。持種依中體，唯在二乘及大乘有學位，唯有漏，若并佛說即通無漏。此唯約現行，種子識不能持種故，又是所棄捨中攝故。

The Commentary states: Although the other-dependent nature is also this basis, because it is not fundamental, it is not spoken of here. However, the two versions of the Mahāyānasaṃgraha by Asvaṅga and others only take the ālayavijñāna as the basis of revolution. In the eleventh fascicle of the Abhidharma-samuccaya-vyākhyā, the revolution of the basis has three [aspects]: first, the revolution of mind, which is tathatā; second, the revolution of the path, which is the aforementioned path capable of revolving; third, heaviness, which is the ālayavijñāna. Therefore, this basis of revolution is briefly of two kinds: its substance is broader than the Mahāyānasaṃgraha, because that text lacks tathatā; it is narrower than the Abhidharma-samuccaya-vyākhyā, because it lacks that path; however, because the path is subsumed within this "path capable of revolving," it is also not narrower than that; the rest of the text can be known. In the basis that upholds seeds, its substance exists only in the stages of learning of the two vehicles and the Great Vehicle, and is purely sāsrava; if combined with the Buddha, it encompasses the anāsrava. This is spoken of solely regarding active consciousness, because the seed consciousness cannot uphold seeds, and furthermore it is subsumed under what is to be abandoned.