成唯識論述記 4.771

4.771

述曰：汎出所依中文勢有三：初總舉有所依法，顯所依之數；次別列釋所依體；後總結前「皆有所依」者，能有所依故名有所依，於大乘中何處經論名有所依？《瑜伽》五十五說：心、心所法名有所依等，說無量名。然彼言所依，唯約俱有依說，以恒定依故，大小二乘俱極成故。此中所言。「然彼所依總有三種」者，恒不恒、定不定，合說為所依。所依、及依皆名所依，如下文云：此假說故。如《瑜伽論》第一卷云：眼識俱有依謂眼，等無間依謂意，種子依謂阿賴耶識。此中三依約三緣作名，何以爾者？彼論以理為名，此論以緣為目，體、義無別。

The Commentary states: In generally setting forth the bases (āśraya), the trend of the text has three parts: first, it broadly adduces the factors that possess a basis (sāśraya-dharma) to show the number of bases; second, it individually lists and explains the intrinsic nature of the bases; third, it summarizes the preceding [points]. As for 'all possessing bases': because they are able to have bases, they are called 'possessing bases'. Where in the scriptures and treatises of the Mahāyāna are they called 'possessing bases'? The Yogācārabhūmi, fascicle fifty-five, states: 'Citta and caitasika dharmas are called possessing bases,' and so on, stating countless designations. However, when that [treatise] speaks of 'basis', it speaks solely with reference to the simultaneous basis (sahabhū-āśraya), because it is a constant and fixed basis, and is universally established in both the Mahāyāna and Hīnayāna. What is spoken of here—'However, these bases are collectively of three kinds'—combines both constant and non-constant, fixed and non-fixed, speaking of them as bases. Both 'basis' (āśraya) and 'support' (āśrita) are called bases, as the text below says: because this is a metaphorical designation. As fascicle one of the Yogācārabhūmi says: 'The simultaneous basis of visual consciousness is called the eye; its equal-and-immediate basis is called manas; its seed basis is called the ālayavijñāna.' Here the three bases are named with reference to the three conditions (pratyaya). Why is it so? That treatise named them according to their principle; this treatise designates them according to their conditions; their intrinsic nature and meaning do not differ.