成唯識論了義燈 2.41

2.41

破小乘中，初破色聚，色聚中復三：一、障礙有對；二、境界有對；三、所緣有對。言障礙有對者，謂五根、五塵而相對礙；言境界有對者，謂十二界及法界少分。十二界者，謂七心界及五根界。法界少分，皆有能取境功能故。而為境相所拘，令根及心不餘轉，故名境界有對；言所緣有對者，謂七心界及法界少分。所緣者，謂此心法能有所緣，故名所緣。有對以境，拘心令不餘轉，名所緣有對。

In refuting the Hīnayāna, it first refutes the aggregate of forms. Within the aggregate of forms, there are again three: first, resistance through obstructive contact (pratighāta-sapratigha); second, resistance through having an objective sphere (viṣaya-sapratigha); third, resistance through having an intentional object (ālambana-sapratigha). 'Resistance through obstructive contact' means that the five sense faculties and the five sensory fields mutually resist and obstruct. 'Resistance through having an objective sphere' refers to the twelve elements (dhātu) and a small portion of the dharma-dhātu. The twelve elements refer to the seven mind elements and the five sense-faculty elements. Since all of them along with a small portion of the dharma-dhātu possess the capacity to grasp objective spheres, and are constrained by the objective aspect such that the faculties and minds do not turn elsewhere, they are called 'resistance through having an objective sphere.' 'Resistance through having an intentional object' refers to the seven mind elements and a small portion of the dharma-dhātu. 'Intentional object' (ālambana) means that these mental dharmas are able to possess an object of cognition; hence they are called having an intentional object. Because the object of cognition constrains the mind so that it does not turn elsewhere, it is called resistance through having an intentional object.