俱舍論記 2.11

2.11

"If toward that dharma ... is named an objective support" answers cognitive-field resistance. If toward that cognitive field of visible form or the like, this eye, ear, etc. have the capacity to apprehend the object such as seeing or hearing, then that visible form or the like is said to be the cognitive field of this eye and the like. That upon which capacity relies is named a "cognitive field". Just as when a person has superior ability in a certain area, they then declare that to be "my field". This is based on possessing the capacity, not necessarily on activating the function; therefore, the tat-sabhāga is still named "possessing resistance". "Possessing objective-support resistance" means that mind and mental factors, by nature being weak and frail, do not arise without an object, just as a frail person cannot stand up without a staff. Taking hold of the objective-support field, they only then arise and manifest; "manifesting" means giving rise to that function of seizing a fruit. That objective support is named an "objective support" with respect to the mind and the like; this is based on their function being able to arise when having an object, and not arising without an object. They are all named "possessing resistance" without necessarily having arisen; therefore, future minds and the like are also named "possessing resistance". If it is cognitive-field resistance, it is based on obstructing the function of apprehending an object; if it is objective-support resistance, it is based on obstructing the function of seizing a fruit. For instance, in the case of a tat-sabhāga eye, although it does not face an object, its function of seizing a fruit arises spontaneously. Yet that eye and the like do not possess objective-support resistance; therefore one knows that obstructing the function of apprehending an object is named cognitive-field resistance, and obstructing the function of seizing a fruit is named objective-support resistance. Another explanation: on the side of obstructing the essence, it is named objective-support resistance; on the side of obstructing the function, it is named cognitive-field resistance. For instance, although the essence of a tat-sabhāga eye is constantly present, it lacks the capacity to see form, so it is not named cognitive-field resistance. By this we may know that cognitive field concerns function, while objective support is based on essence. Another explanation: obstructing the function of apprehending an object is named cognitive-field resistance, and obstructing the function of taking an object as cognitive support is named objective-support resistance.