成唯識論述記 4.949

4.949

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.