俱舍論記 7.40

7.40

「如是已釋至為所緣緣」者，此下釋第五句。心、心所是能緣，一切法是所緣。以一切法是心心所生、所攀附，故曰所緣。即此所緣有別體性，是心、心所發生緣故，名所緣緣。所以心心所名能緣、境名所緣者，由心等對境之時帶境相現，名為能緣。境不帶心等相現故，不名能緣但是所緣。餘者如文。

Regarding the passage from "Thus having explained" up to "acts as the cognitive-object condition": from here down, the fifth phrase is explained. Mind and mental factors are that which cognizes (ālambaka), and all phenomena are cognitive objects (ālambana). Because all phenomena are what mind and mental factors arise from and grasp onto, they are called cognitive objects. These very cognitive objects have a distinct ontological nature; because they are the condition for generating mind and mental factors, they are called the cognitive-object condition (ālambana-pratyaya). The reason why mind and mental factors are called that which cognizes while the objective realm is called the cognitive object is that when mind and the like face the objective realm, they manifest bearing the aspect of the realm, and thus are called that which cognizes. The objective realm does not manifest bearing the aspect of mind and the like; hence it is not called that which cognizes, but is merely the cognitive object. The remainder is as in the text.