成唯識論述記 4.948

4.948

述曰：此解所依及所依義。所以者何？具此四義乃名所依：一、決定義。有法若依此生，無時不依此生，故言決定。簡第六識以五識為依，彼不定故。第六生時五不定有，不以五為依。及簡第八以五根為依，設無五根亦得生故。又簡七、八以五、六為依，七、八恒轉，五、六間斷故。即一切種子望能熏現行，彼非所依，後無現行自相續故，非決定義。并別境善、染等非但𨷂自在，亦𨷂決定，唯除遍行、及色、行蘊少分。若爾，四大種、及五根扶塵、四大，應與五識而為所依。命根、種子、及無為等，應與諸法亦為所依，並決定故？不爾，即五蘊中除識蘊少分相望。

[The Commentary states:] This explains the support and the meaning of a support. Why is that? Only when it possesses these four characteristics is it called a support: First, the characteristic of determinateness. If a dharma arises relying on this, there is no time when it does not arise relying on this; hence it is called "determinate". This excludes the sixth consciousness taking the five consciousnesses as its support, because that is indeterminate. When the sixth arises, the five are not determinately present, so it does not take the five as its support. It also excludes the eighth taking the five sense-faculties as its support, because even without the five sense-faculties it can arise. It also excludes the seventh and eighth taking the fifth and sixth as their supports, because the seventh and eighth operate constantly, while the fifth and sixth are intermittent. Thus, all seeds with respect to active perfuming are not their supports, because later they continue by themselves without the active, which is not the meaning of determinateness. Moreover, the particular objects, wholesome, afflicted, etc., lack not only sovereignty but also determinateness, excepting only the omnipresent factors and a small portion of the aggregates of form and formations. If so, should the four great elements and the supportive matter of the five sense-faculties, the four great elements, serve as supports for the five consciousnesses? Should the life-faculty, seeds, the unconditioned, and so on, also serve as supports for dharmas, since they are all determinate? Not so: that is, within the five aggregates, except for a small portion of the aggregate of consciousness considered in mutual relation.