成唯識論述記 4.949

4.949

二、有境義。雖是決定體須有境，即簡四大、五有色塵及諸種子與現行法、一切無為為所依義，並非有境故。及不相應體雖是假，如命根等，亦是決定，是非有境，故此簡之。即色蘊中唯除五根，所餘色蘊及不相應行蘊、五蘊種子，故前所難彼非所依。若爾，遍行五應是識所依，亦是決定，有境法故。不爾。三、為主故，雖體決定亦是有境。謂要是主有自在力令餘法生，即簡遍行及餘心所為餘所依。四令心、心所取自所緣，即顯種子不以本識而為所依。種子不能取所緣故。此簡受、想蘊全、行蘊少分總而言之，合除色、識蘊少分，受、想、行三蘊、五蘊種子，及無為法全，即唯五根及八識相望少分是所依，四義具足能令心、心所取自所緣故。一一簡中皆須置此言，所簡之法不具四義令心、心所生故。

Second is the criterion of having an intentional object (viṣaya). Although something is determined, its substance must possess an object. This excludes the four great elements, the five physical sense data, the various seeds in relation to actualized phenomena, and all unconditioned dharmas from being a support (āśraya), because none of them possess an intentional object. Furthermore, although non-associated formations (viprayukta-saṃskāra) are nominal in substance—such as the life-faculty and so forth—and are also determined, they do not possess an intentional object, so they are excluded by this. Thus, within the aggregate of form (rūpa-skandha), only the five sense faculties are excepted; the remaining form aggregate, the aggregate of mental formations non-associated with mind, and the seeds of the five aggregates—as objected to earlier—are therefore not supports. If that is so, the five omnipresent mental factors should be the support of consciousness, since they are also determined and are dharmas possessing an intentional object? That is not so. Third is the criterion of acting as sovereign (pradhipati). Even though its substance is determined and possesses an intentional object, it must be sovereign and possess sovereign power to cause other dharmas to arise; this excludes the omnipresent factors and other mental factors from being the support for the rest. Fourth is enabling mind and mental factors to grasp their respective cognitive objects. This indicates that seeds do not have the fundamental consciousness as their support, because seeds cannot grasp an intentional object. This excludes the entire feeling aggregate and perception aggregate, and a portion of the aggregate of mental formations. To sum up: taking them together, one excludes a portion of the aggregates of form and consciousness, the three aggregates of feeling, perception, and formations, the seeds of the five aggregates, and unconditioned dharmas in their entirety. That is to say, only the five faculties and a portion of the eight consciousnesses in relation to each other are supports, because they are fully endowed with the four criteria and are capable of enabling mind and mental factors to grasp their respective cognitive objects. In each and every exclusion, these words must be applied: the dharmas excluded do not possess the four criteria to cause mind and mental factors to arise.