俱舍論疏 2.62

2.62

「論曰至義准成故」，釋也。文中有二：一釋有所緣、二釋有執受。此文初也。「六識意界諸心所法名有所緣」，指法體也。「能取境故」，釋所以也。以心、心所能取所緣之境，名有所緣。《正理論》云「如人有子，所緣、所行及與境界，名義差別。」「餘十色界及法界攝不相應法名無所緣」，指法體也。不相應法亦攝無表色及三無為，俱是不相應，以不能取境故。「義准成故」，釋所以也。《正理論》云「五識身決定不用和合為境。然必有境，故以實法為境義成。若五識身了勝義境，何緣五識不斷結耶？了自相故、外門轉故、無等引故、無分別故、一墮境故、所緣少故，雖了勝義而不斷結。」

From the Śāstra's "It is said... because established by implication": this is the explanation. In the text there are two parts: first, explaining having an objective support; second, explaining having appropriation. This text is the first. "The six consciousnesses, the mind dhātu, and all mental factors are called having an objective support": this points to the substantial entities. "Because they are capable of apprehending objects" explains the reason. Because mind and mental factors can apprehend their objective support, they are called having an objective support. The Nyāyānusāra states: "Just as a person has a child, the terms 'objective support' (ālambana), 'range' (gocara), and 'object' (viṣaya) have differences in meaning." "The remaining ten form dhātus and the unassociated dharmas subsumed under the dharma dhātu are called lacking an objective support": this points to the substantial entities. Unassociated dharmas also subsume avijñapti-rūpa and the three unconditioned phenomena; all are unassociated because they cannot apprehend objects. "Because established by implication" explains the reason. The Nyāyānusāra states: "The five consciousness bodies definitely do not take a composite entity as object. Yet they necessarily have an object, so the fact that they take a real dharma as object is established by implication. If the five consciousness bodies comprehend the ultimate object, for what reason do the five consciousnesses not sever fetters? Because they comprehend only the specific characteristic (svalakṣaṇa), because they proceed through external gates, because they lack equipoise (samāhita), because they are without conceptual discrimination, because they fall upon a single object, and because their objective support is minute—although they comprehend the ultimate, they do not sever the fetters."