成唯識論述記 7.200

7.200

述曰：下釋有二：初俗，後真。此下俗也。離心有所，何故說「唯識」、「心遠、獨行」、「染、淨由心」？六界之中，唯說心者，以心勝故，說此唯識等。如何勝能為主、能為依，行相總恒決定，非如所等有時不定？五十六云：說六界者，唯顯色、動、心所，三法勝所依故。色所依謂四大，動所依謂空界，非無為。有情色動必以為依，謂空界色，此在內界，不取外者，由內身中有此空界故，所以有動故為動依。心所所依，謂心，故今總言以心勝故，唯說於心色、心之身依空動故。又次前引乳等喻經應為返質，此即通以前第一難中經違訖。次通《莊嚴論》說似貪等者。

[The Commentary states:] Below, the explanation has two parts: first the conventional [truth], and then the ultimate [truth]. This part below is the conventional. If apart from the mind there are mental factors, why do [the scriptures] speak of 'consciousness-only', 'the mind travels far and wanders alone', and 'defilement and purity depend on the mind'? Among the six elements, why is only mind mentioned? Because the mind is preeminent, [the texts] speak of this consciousness-only and so forth. How is it preeminent? It is capable of being the master and capable of being the support, and its cognitive aspect is consistently and always determined, unlike the mental factors and the like, which are sometimes indeterminate. Fascicle Fifty-six states: 'As for the mention of the six elements, it is solely to show that they are the preeminent supports of the three phenomena of form, movement, and mental factors.' The support of form refers to the four great elements; the support of movement refers to the element of space, not the unconditioned. The movement of form in sentient beings must have this as its support, which refers to the form of the element of space. This is within the internal element and does not take the external, because there is this element of space within the internal body; thus there is movement, so it serves as the support of movement. The support of mental factors refers to the mind. Therefore, it is now stated in summary that because the mind is preeminent, only the mind is mentioned, since the body of form and mind moves based on space. Furthermore, the sūtra with the analogies of milk and so forth cited just before should be used to interrogate in return. This completes the resolution of the contradiction with the sūtras in the first objection earlier. Next, resolving the passage in the *Mahāyānasūtrālaṃkāra* that speaks of 'appearing as greed and so forth'.