成唯識論述記 5.776

5.776

述曰：餘依者，即分別依、染淨依、根本依，如前第四卷解。若依境立名，如次前說。餘了者，若自證分，如第二卷解。若自在五識見分境，如次前說。故此總言：「餘所依、了，如前已說。」雖後明四智，今但指前，今應義准因果十八界為緣不同。頌曰：「因見各隨應，五三六有二，六一一不定，自在、等分別。」所依之頌如前已說。准前文中，且依不共依、簡因、無間及染、同境、共依等故，未自在位，非他所引。若由他力定、通所引，亦緣法故。又此應說三界繫、不繫之識，異生、聖者三乘人等緣境分齊，如《對法》第二末，六十五等抄說。

The Commentary states: "The other bases" refers to the differentiating basis, the defiled/purified basis, and the fundamental basis, as explained above in Fascicle 4. If designations are established based on the objects, it is as stated just prior. "Other cognitions" refers to: if it is the self-verifying part, as explained in Fascicle 2; if it is the object of the seeing-part of the five consciousnesses that have attained mastery, as stated just prior. Therefore, this summarizes: "The other bases and cognitions are as already stated above." Although the four wisdoms are explained later, here it merely refers to what came before. Now, in accordance with the doctrine, one should deduce the differences in conditions regarding the eighteen dhātus in cause and fruition. The verse states: "In cause and seeing, each corresponds accordingly: / Five [have] three, six have two, / Six [have] one and one, undetermined; / Mastery and the like are differentiated." The verses on the bases are as already stated above. Based on the preceding text, this is provisionally based on the uncommon basis, setting aside the causal, immediately contiguous, defiled, shared-object, and common bases, etc.; therefore, in the state prior to mastery, it is not induced by another. If it is induced by the power of another through samādhi or supernormal knowledge, it also cognizes dharmas. Furthermore, one should speak here of the boundaries of cognizing objects for consciousnesses bound or unbound by the three realms, for ordinary beings and noble persons of the three vehicles, etc., as stated at the end of Chapter 2 of the Abhidharmasamuccaya, the notes on [fascicle] 65, etc.