俱舍論記 4.174

4.174

「如心意識至等和合故」者，心、心所法有四異名：一名有所依，必託依根故。二名有所緣，必杖境起故。三名有行相，即於所緣一切諸法，品類差別種種不同。心、心所法，隨緣何法等起行相故，名有行相。謂心、心所法其體明淨，隨對何境，法爾前境皆悉現於心、心所上，此所現者名為行相。即由此現帶境義邊似前境邊，說為能緣。然此行相無有別體，不離心等，即心等攝，非是所緣。猶如明鏡對眾色相皆現鏡面，此所現像而非所照，然約像現說鏡能照。此亦應然。言行相者，謂有境界像貌，故名行相。又解：有所行境家相，故名行相。又解：遷流名行，心等上現名相，即行名相故名行相。又解：行謂行解，如了別等；相謂相貌，如影像等。行家相故，名為行相。釋此行相，廣如前釋。四名相應，等和合故。

"Just as citta, manas, and vijñāna ... because they are harmoniously united in equality": Mind and mental factors have four synonymous names. First, they are called "having a basis of support" (sāśraya), because they must rely on a sense-basis (indriya) to arise. Second, they are called "having an objective support" (sālambana), because they must rely on an object (viṣaya) to arise. Third, they are called "having a mental aspect" (sākāra): with regard to all objective supports and all dharmas, their kinds and classes differ in various ways. Mind and mental factors, according to whatever dharma they take as an object, arise together with a corresponding aspect; hence they are called "having a mental aspect." That is, the intrinsic substance of mind and mental factors is clear and pure; whatever object they confront, by nature that preceding object appears entirely upon the mind and mental factors, and that which appears is called the "mental aspect" (ākāra). It is precisely because of this appearance, in carrying the sense of the object and resembling the preceding object, that it is said to be "capable of apprehending the object." However, this mental aspect has no separate substance; it is not apart from mind and so on, but is subsumed within mind and so on, and is not itself the objective support. It is just like a clear mirror: when confronting various material forms, they all appear on the face of the mirror; the reflections that appear are not what is illuminated, yet based on the appearance of the reflections, the mirror is said to be able to illuminate. This should be understood in the same way. As for "mental aspect" (ākāra), it means possessing the likeness and semblance of the object, hence it is called ākāra. Another explanation: having the likeness of the realm traversed, hence called ākāra. Another explanation: flux and change are called *xing* (activity), and appearing upon the mind and so on is called *xiang* (aspect); the aspect of activity is therefore called ākāra. Another explanation: *xing* means cognitive application, such as discernment; *xiang* means semblance, such as an image. Because it is the aspect of cognitive application, it is called ākāra. The explanation of this mental aspect is extensive, as explained previously. Fourth, they are called "associated" (samprayukta), because they are harmoniously united in equality.