俱舍論記 4.176

4.176

「有五義故至各各亦爾」者，答。謂心、心所五義平等相似，故說相應。一所依平等，謂必同所依根。意識及相應法有一種依，謂無間滅意根。五識及相應法各有二依，一同時依止根、二無間滅意根。隨應皆是所依平等。此文欲攝二種所依，故不別言同一所依。諸論中說心、心所法同一依者，且據別依，故說六識及相應法各同一依。又解：所依平等，此顯六識及相應法各同一依，故解相應因中云：此中同言顯所依一。雖復五識亦依意根，此文且據同時依說。二所緣平等，謂必同所緣境。於所緣中，或時緣一、或復緣多，隨應皆是所緣平等。諸論中說心、心所法同一緣者，且據別緣一法說也。若不爾者，如無我觀除自相應、俱有通緣一切，此豈同一所緣？又解：所緣平等，此顯六識及相應法各同一緣，故諸論中說心、心所法同一所緣。雖復亦有緣多境者，此文且據緣一境說。三行相平等，心、心所法其體明淨，隨緣何境各起行相，或緣一法各一行相、或緣多法各多行相，若一若多，行相皆各別，隨應皆是行相平等。以多現時各有多相故，不言同一行相。諸論中說心、心所法同一行相者，且據緣一境相似義，理實皆別。又解：行相平等，此顯心、心所法同緣一境，名同一行相，故諸論說心、心所法同一行相。雖復行相各別不同，據相似同，故言同一行相。雖復亦有緣多境時多行相現，各互相望而不相似，此中且約緣一境說。四時平等，謂心、心所必定同一剎那時也。或同生、住、滅及墮一世，故言時平等。五事平等，事之言體，顯各體一，故言事等。於一相應心、心所中，如心體一，諸心所法體亦各一，必無二體一時俱行。此約剎那同時體等，非言前後、異品數等。應知此中所依、所緣、行相三種，如前已釋。時義可知，故不別釋。事稍難知，故偏明也。若依《五事論》，一復次釋相應義云「復次同一時分、同一所依、同一行相、同一所緣、同一果、同一等流、同一異熟，是相應義。」

"Because of five meanings ... each is also like this": Answer. Because mind and mental factors are equal and similar in five meanings, they are said to be associated. First is equality of basis of support (āśraya-samatā), meaning they must share the same supporting sense-basis. Mental consciousness (manovijñāna) and its associated factors have one kind of support: namely, the immediately preceding and ceased mental faculty (manas). The five sensory consciousnesses and their associated factors each have two supports: first, the simultaneous supporting sense-basis; second, the immediately preceding and ceased mental faculty. According to what is appropriate, they all have equality of basis of support. Because this text intends to encompass both kinds of support, it does not explicitly say "one identical basis of support." When various treatises say that mind and mental factors have "one identical basis of support," this is temporarily spoken with respect to the distinct basis of each; hence they say that the six consciousnesses and their associated factors each have one identical basis. Another explanation: equality of basis of support indicates that the six consciousnesses and their associated factors each have one identical basis; therefore, in explaining the associated cause (samprayuktaka-hetu), it says: "Here, the word 'same' indicates that the basis of support is one." Although the five consciousnesses also depend on the mental faculty, this text is tentatively spoken with respect to the simultaneous basis. Second is equality of objective support (ālambana-samatā), meaning they must share the same object. Among objective supports, they sometimes take one as object, and sometimes take many as object; according to what is appropriate, they all have equality of objective support. When various treatises say that mind and mental factors have "one identical objective support," this is temporarily spoken with respect to taking a single dharma as an object. If it were not so, then just as the contemplation of non-self generally takes all dharmas as objects with the exception of itself, its associated factors, and its co-arising factors, how could this be one identical objective support? Another explanation: equality of objective support indicates that the six consciousnesses and their associated factors each take one identical object; therefore, various treatises state that mind and mental factors have one identical objective support. Although there are cases where multiple objects are apprehended, this text is tentatively spoken with respect to apprehending a single object. Third is equality of mental aspect (ākāra-samatā): the intrinsic substance of mind and mental factors is clear and pure; according to whatever object they take, they each give rise to a mental aspect—either taking one dharma and each having one aspect, or taking multiple dharmas and each having multiple aspects; whether one or many, the mental aspects are each distinct, and according to what is appropriate, all have equality of mental aspect. Because when many appear, each has many aspects, it does not say "one identical mental aspect." When various treatises say that mind and mental factors have "one identical mental aspect," it is spoken only in reference to the similarity of apprehending a single object; in reality, they are all distinct. Another explanation: equality of mental aspect indicates that mind and mental factors taking a single object together is called "one identical mental aspect"; hence various treatises say that mind and mental factors have one identical mental aspect. Although their mental aspects are individually distinct, in terms of their mutual resemblance they are said to have one identical mental aspect. Although there are also cases where multiple aspects appear when multiple objects are apprehended, which are mutually dissimilar when compared with each other, here it is spoken tentatively with respect to apprehending a single object. Fourth is equality of time (kāla-samatā), meaning that mind and mental factors must belong to the exact same kṣaṇa moment. Or they share the same arising, staying, and perishing, and fall within one time-period; hence it is called equality of time. Fifth is equality of substance (dravya-samatā): "substance" refers to the intrinsic entity, indicating that each entity is one; hence it is called equality of substance. In a single associated mind and its mental factors, just as the entity of mind is one, the entities of the mental factors are also each one; there can never be two entities functioning simultaneously together. This is stated in terms of the entities being equal simultaneously in a single kṣaṇa, not that they are equal across earlier and later times or across different categories. One should know that here, the three factors—basis of support, objective support, and mental aspect—have been explained previously. The meaning of time is easily known, and therefore is not separately explained. Substance is slightly more difficult to understand, and is therefore specifically clarified. According to the *Pañcavastuka*, one explanation of the meaning of association says: "Furthermore, having one and the same time-period, one and the same basis of support, one and the same mental aspect, one and the same objective support, one and the same fruit, one and the same outflow (niṣyanda), and one and the same maturation (vipāka)—this is the meaning of association."