The term āśraya (“support” or “basis”) is used in manifold ways in the Abhidharmakośa and its bhāṣya (AKBh). This comes from the fact that its basic meaning, indicating anything on which something else depends or rests, is quite generic. Despite the plasticity of its usage, we can find some recurring and distinct technical applications of the term in the AK(Bh), which I explore in my paper. First, I look at its usage of characterising a member of various asymmetric dependence relationships on which the arising and sometimes also the persistence of the other relatum depends. Through examining the nature of various āśraya-āśrita dependence relations the AK(Bh) discusses, I show that āśraya stands for an entity that determines the fundamental nature of the thing it supports. In the second half of the paper, I move on to those occurrences of the term where āśraya has a specific referent. While āśraya can refer to the six sense faculties (indriya) individually, it can also stand for them collectively pointing towards its widespread meaning as ‘psychophysical basis’. In this context, the focus often shifts either to the material or the mental elements that make up a sentient being. I will dedicate special attention to the discussion of the transformation of the basis (āśrayaparāvṛtti), where, on my reading, it is more natural to interpret āśraya as referring primarily to the mind (citta), with its bodily connotations being marginal.

术语āśraya（“载体”或“基础”）是在歧管方式使用Abhidharmakośa及其bhāṣya（AKBh）。这是因为它的基本含义，表示其他事物所依赖或依赖的任何事物，是非常通用的。尽管它的用法具有可塑性，但我们可以在 AK(Bh) 中找到该术语的一些重复出现且独特的技术应用，我在我的论文中对此进行了探讨。首先，我看一下它对表征各种不对称依赖关系的成员的用法，其他关系的出现和有时也依赖于这些关系的持久性。通过检查AK(Bh) 讨论的各种āśraya-āśrita依赖关系的性质，我表明āśraya代表一个实体，它决定了它所支持的事物的基本性质。在论文的后半部分，我继续讨论āśraya有特定指称的术语。虽然āśraya可以单独指代六根 ( indriya )，但它也可以代表它们统称，指向其广泛的含义，即“心理物理基础”。在这种情况下，焦点往往会转移到构成有情众生的物质或精神元素上。我将特别关注对基础 ( āśrayaparāvṛtti )转换的讨论，在我的阅读中，将āśraya解释为主要指的是心 ( āśrayaparāvṛtti ) 更为自然。citta），其身体含义是边缘的。