成唯識論演祕 4.289

4.289

此總結前出所簡法之所以也。依謂所依，色、心所等是所依外所簡之法，故所依後而方指簡，名重言也。或唯顯明心所所以，以釋外疑。外疑意云：聖教既云唯心、心所名有所依，即應心所亦所依攝，故有斯釋。斯釋意云：此者此所，依謂所依，所是依外別所，簡法之一數也。若不簡之，恐疑同主亦是所依，故更分別名重言也。對次前文心、心所處故名重言。有義：問：何故別簡但簡心所，非所餘耶？

This summarizes the previous reason for bringing out the eliminated dharmas. 'Basis' means that which is relied upon (āśraya); matter, mental factors, and the like are the eliminated dharmas outside of the basis. Therefore, indicating and eliminating them after the basis is called 'repeatedly stating it'. Or it may exclusively illuminate the reason for mental factors in order to resolve an outside doubt. The outside doubt means: since the noble teaching says that only mind and mental factors are called 'possessing a basis', then mental factors should also be subsumed under basis; hence there is this explanation. The purport of this explanation is: 'this' means this place; 'basis' means that which is relied upon; 'place' is another place outside of the basis, one among the eliminated dharmas. If it were not eliminated, it might be suspected that, being shared masters, they are also bases; hence distinguishing them further is called 'repeatedly stating it'. It is called 'repeatedly stating it' in relation to the immediately preceding passage on mind and mental factors. There is another view that asks: why specifically eliminate only mental factors and not the remainder?