俱舍論記 2.111

2.111

Regarding 'The three—faculty, object, and consciousness... is called tatsabhāga': this answers. Faculty, object, and consciousness each initiate activity, mutually accord with each other, and mutually interact; therefore they are called 'part' (bhāga). Since they jointly have this interacting part, they are called sabhāga. Or again, 'part' is having already acted; hence it was stated earlier: 'If it performs its own function, it is called sabhāga.' Faculty, object, and consciousness jointly have this part of having already acted, so they are called sabhāga. Or again, 'part' is the produced fruit of contact; faculty, object, and consciousness jointly have this fruit part, so they are called sabhāga. That which is opposite to the above is called tatsabhāga. For example, an eye that does not see visible form is called non-sabhāga; an eye that sees visible form is called sabhāga. Because the non-sabhāga eye that does not see visible form shares the same generic part with that sabhāga eye that sees visible form, it is called tatsabhāga. Regarding 'sharing the same generic part', the Nyāyānusāra explains: 'How does it share the same generic part with that? That is, this and that share the same characteristics of seeing and so forth, share the same āyatana and the same dhātu, are mutually causes, are mutually subordinate, and mutually induce one another; thus they share the same generic part.' Explanation: The non-functioning shares the same generic part with that functioning one: their meaning of being able to see is the same, both are the eye āyatana, the eye elements are mutually sabhāga-hetu, mutually nisyanda-phala, and mutually subordinate and inducing; such a kind is called a 'part'. The functioning and non-functioning jointly have this part; that is, the non-functioning having this part in common with that functioning one is called tatsabhāga.