成唯識論了義燈 2.23

2.23

敘勝論計中疏云：以德顯地者，但為色、香、味、觸所依，以彼能依之德，顯此地體。若闕少德，即不名地，餘水、火等准此應知。以其神我能為覺、樂、苦等九法和合因緣，既和合已，能起智相名我，亦以彼和合等，相顯此神我，意實義同。問：覺等九德，不和合因緣名意者，豈彼意實，不是彼意根？若是意根，心起依之，何得說言不和合因緣耶？解云：意望九德疎故，非能為彼和合因緣，故名不和合因緣，不是合彼九德不和。

In presenting the Vaiśeṣika doctrines, the commentary says: 'Earth is manifested by its qualities (guṇa),' meaning it is merely the substratum (āśraya) for color, odor, taste, and tangibility; through those qualities that depend on it, this essence of earth is manifested. If it lacks any of these qualities, it is not called earth; water, fire, and the rest should be understood accordingly. Because its spiritual self (ātman) can serve as the cause and condition for the inherence (samavāya) of the nine dharmas such as cognition (buddhi), pleasure (sukha), and suffering (duḥkha), once they have inhered, it can give rise to the characteristic of knowledge and is named 'self'; also, through the characteristics of that inherence and the rest, this spiritual self is manifested. The category of substance (dravya) of manas has the same meaning. Question: If manas is named as the non-inhering cause of the nine qualities such as cognition, is that substance of manas not its mental faculty (manas-indriya)? If it is the mental faculty upon which the arising of the mind relies, how can it be said to be a non-inhering cause? Explanation: Because manas is remote with respect to the nine qualities, it cannot serve as their inhering cause; therefore it is named a non-inhering cause, not that it combines those nine qualities without harmony.