成唯識論述記 4.614

4.614

述曰：謂此位心，應無所依、緣；非相應法故；如色等法。又此應非心；非相應法故；如聲、香等。此中所依，謂即根。等，等無間意；所緣謂境等。等言等取，此非能緣，以非心故；無相應法故。此心若有，緣何等境？既無心所，如何領納？如何取像等？故應有心所，如《成業論》。上乃違理，次出違經。

The Commentary states: This means that consciousness in this state would lack support (āśraya) and intentional object (ālambana), because it is not an associated dharma, like phenomena such as form. Furthermore, this should not be mind, because it is not an associated dharma, like sounds, scents, and so forth. Here, 'support' refers to the faculties, and 'and so forth' includes the immediately preceding mind (samanantara-manas); 'intentional object' refers to cognitive objects and so on. The word 'and so forth' includes [the sense that] this is not a cognitive agent (viṣayin), because it is not mind, having no associated dharmas. If this consciousness exists, what kind of object does it cognize? Since it lacks mental factors, how could it receive [it]? How could it grasp signs, and so forth? Therefore, it must have mental factors, as in the Karmasiddhiprakaraṇa. The above refuted [their view] through reasoning; next it is shown to contradict the sūtras.