俱舍論記 30.55

30.55

「從有緣彼至有功能故」者，論主答。初憶念生，一由緣生、二由因生。一由緣生者，從有緣彼過去境界作意力故為緣生念。過去境界與念境等名為相似，由彼相似境界力故為緣生念。或見今境與昔相似，便能引起緣昔境念，故言相似。或前念似後念故為緣引起。言念相屬者，謂屬自身作意等緣，簡異他身。或因果相屬為緣起念。言想等者，等取愛等。從有緣彼作意等緣力故，初憶念起。二由因生者，從所依止身，不為差別愁憂、散亂等緣損壞功能。心差別因力故，初憶念起。憶念起雖有如是作意等緣，若無彼類心差別因，則無堪能修此憶念。雖有彼類心差別因，若無如是作意等緣，亦無能修憶念之理。要具因、緣二種勢力方可能修。諸憶念生，但由於此因、緣力生，不見離此二種因、緣有別真實我功能憶念故。

Regarding 'From having attention directed to that [...] because it possesses the capacity': the author of the treatise answers. The arising of initial remembrance occurs, first, from conditions, and second, from a cause. Arising from conditions means: it arises with the force of attention directed toward that past object as a condition. A past object that is equal to the object of mindfulness is called 'similar'; by the force of that similar object acting as a condition, mindfulness arises. Or, seeing a present object similar to the past can induce mindfulness directed toward the past object; hence it is called 'similar'. Or, it is induced as a condition because the preceding moment resembles the subsequent moment. 'Connected with mindfulness' means being connected to conditions such as attention in one's own body, distinguishing it from another's body. Or, being connected as cause and effect acts as a condition to give rise to mindfulness. 'Ideation and so forth' includes craving and so forth. By the force of conditions such as attention directed toward that, initial remembrance arises. Arising from a cause means: from the basis, the body, whose capacity is not damaged by conditions such as distinct sorrow, distraction, and so forth. By the force of the cause consisting in a specific state of mind, initial remembrance arises. Although the arising of remembrance has such conditions as attention, if there is no cause of that class of specific state of mind, there will be no capability to cultivate this remembrance. Although there is a cause of that class of specific state of mind, if there are no such conditions as attention, there is likewise no principle by which remembrance could be cultivated. One must possess both the force of the cause and the conditions before one can cultivate it. The arising of all instances of remembrance occurs solely by the power of these causes and conditions; apart from these two kinds of cause and conditions, no distinct, real self is observed to possess the capacity for remembrance.