成唯識論述記 8.143

8.143

述曰：即依處中有說五處得，謂領受依處亦望士夫為士用，為觀待因故，士用、作用、和合、不障礙依處所得，隨順唯望自善法等，定異亦約別別法體，不望士夫，故不得也。第二師說：法亦名士夫，即領受、習氣、有潤、無間滅、士用、作用、真見、隨順、差別功能、和合、不障礙十一依處得。語依處與法，非士夫用、果。果與因不相密合，說非士夫法故，此果必生彼語依處顯於法故。以下十因中不言語因得士用果，故知依處准亦應爾。

The Commentary states: Among the bases, some say it is obtained from five bases: namely, the basis of experiencing is also viewed with respect to a person as virile activity, because it serves as the dependence cause; it is obtained from the bases of virile activity, function, concord, and non-obstruction. Conformity is viewed solely with respect to its own wholesome dharmas and so forth; fixed distinction is also with respect to distinct individual entities of dharmas, not viewed with respect to a person, and therefore does not obtain it. The second master says: Dharmas are also named 'persons'; thus it is obtained from eleven bases: experiencing, vāsanā, moisture, immediate cessation, virile activity, function, true view, conformity, distinct capacity, concord, and non-obstruction. The basis of speech and dharmas are not virile activity and its fruit. The fruit and cause do not tightly cohere, so it is said not to be a person's dharma, because this fruit must arise, while that basis of speech clarifies dharmas. Because among the ten causes below, it does not say that the speech cause obtains the fruit of virile activity, we know that by analogy the bases should also be likewise.