成唯識論述記 4.944

4.944

述曰：下申正義指。文復有二：初解依、所依別；後解具依多少。初中又有二：先解二別；後解違文。此出依體，即攝有為。何者依義？以有為法杖因託緣而得生、住。不問因緣、及餘三緣，望此有力皆是依故。諸法新起名為得生；本來無故；如新熏種等。若法本有名而得住；非新生故；如本有種等。新熏因者即現行法，緣者即本識等餘之三緣。本有因者前自類法，緣者即現行有漏法等。

[The Commentary states:] Below, he presents his doctrinal intention. The text again has two parts: first, explaining the difference between "reliance" (依) and "support" (所依); second, explaining how many supports are fully possessed. In the first part there are again two: first, explaining the difference between the two; second, resolving contradictory texts. This brings out the nature of "reliance", which encompasses the conditioned. What is the meaning of "reliance"? Conditioned dharmas obtain birth and abidance by leaning on causes and relying on conditions. Regardless of causal condition and the other three conditions, whatever possesses efficacy toward this is a reliance. When dharmas newly arise, it is called "obtaining birth", because they were originally non-existent, like newly perfumed seeds and so on. If a dharma was innately existent, it is called "obtaining abidance", because it is not newly born, like innate seeds and so on. The cause of newly perfumed [seeds] is active dharmas, and the conditions are the other three conditions such as the fundamental consciousness. The cause of innate [seeds] is preceding dharmas of the same category, and the conditions are active contaminated dharmas, etc.