成唯識論述記 7.212

7.212

述曰：「依止根本識」者，此句通下第六識，二俱依止第八識故，顯其共依。然依止有二：一、依種子第八識，即是因緣親依，《達磨經》中「無始時來界」也；二、依現行第八，即是增上緣依，即《達磨經》中「一切法等依」也。言六轉識皆依本識種子、現行而得現起。五十一說：「由有阿賴耶識，故執受五根，乃至由有此識，故得有末那」，第六意識依之而轉等是也。下長行自解此句，總通六識，或俱、不俱二句，釋俱轉，餘明起滅分位差別。第二頌中及無心之言，通下四位，由下四位不言無心，亂有心故意得起失。

[The Commentary states:] 'Relying on the root consciousness': this phrase applies to the sixth consciousness below, because both rely on the eighth consciousness, thus showing their common support. However, there are two kinds of support: first, relying on the bīja eighth consciousness, which is the direct support as cause and condition (hetu-pratyaya)—namely, the 'beginningless realm' in the *Abhidharma-sūtra*; second, relying on the actual eighth consciousness, which is the support as sovereign condition (adhipati-pratyaya)—namely, the 'common support of all phenomena' in the *Abhidharma-sūtra*. This means that the six evolving consciousnesses all depend on the seed and actual states of the root consciousness to be able to manifest. Fascicle Fifty-one states: 'Because the ālayavijñāna exists, the five sense faculties are appropriated... and because this consciousness exists, manas can exist', and the sixth mental consciousness turns in reliance upon it, and so forth. Below, the prose will itself explain this line, which applies generally to all six consciousnesses. The two lines 'together or not together' explain co-arising, and the remainder clarifies the distinct states of arising and cessation. In the second verse, the words 'and without mind' apply to the four states below; if 'without mind' were not stated for the four states below, there would be the fault of confusing them with having mind and thinking that consciousness could arise.