俱舍論記 1.204

1.204

「更無異法至即名餘種」者，此釋妨。意界雖無別體，與六識異，轉位得名。據顯說在過去，論體實通三世。從他生邊名識，能生他邊名意。喻況可知。問：未來無前後，而說有意界。亦可未來無前後，應有等無間。解云：等無間緣作用所顯，故未來無。意界據體，故未來有。依如是義，說十八界皆通三世。問：過、未可爾。現住一念，六識不竝，義分根識。極多只可得有十三，如何得有十八界耶？解云：此據現在多念相續，或據現在一念多人，故言十八。若據現在一人一念，極多十三，少則不定。

"There is no other separate dharma ... is just called the other class": this resolves the objection. Although the mind-element has no distinct substance, being different from the six consciousnesses, it gains its name through a change of state. According to its prominent presentation it is in the past, but in terms of its substantial entity it actually pertains to all three times. In terms of arising from another, it is called "consciousness"; in terms of being capable of generating another, it is called "mind". The analogy is clear. Question: The future has no before or after, yet it is said to have the mind-element. By the same token, since the future has no before or after, should it also have the immediately contiguous [condition]? Explanation: The immediately contiguous condition is manifested through actual function, and therefore does not exist in the future. The mind-element is considered in terms of its substance, and therefore exists in the future. In accordance with such a meaning, it is said that all eighteen elements pertain to the three times. Question: Past and future may be so; but in the present abiding in a single moment, the six consciousnesses do not occur simultaneously, so sense-bases and consciousnesses are divided conceptually. At most there could only be thirteen; how could there be eighteen elements? Explanation: This is stated based on the succession of many moments in the present, or based on many persons in a single present moment; hence it says eighteen. If based on one person in one moment in the present, at most there are thirteen, and fewer is indefinite.