俱舍論疏 26.154

26.154

論「自品謂自體至非此智所緣」，釋自品也。境、有境別故，不自緣也。同一所緣故，不緣相應，若緣相應即自緣失。極相隣近故，不緣俱有法，如眼不見扶根色等。故《正理》云「何緣不以自體為境？諸對法者立此因言：諸法必無行自體故。此言意顯諸法生時，隨其所應待四緣性，隨有所闕法則不生。不闕便生，立為緣性，諸法無有闕自體時，故畢竟無闕不生義。」

The treatise says, "'Its own class' means its own intrinsic nature […] is not taken as an object by this cognition," which explains "its own class." Because the object (viṣaya) and the possessor of the object (viṣayin) are distinct, it does not take itself as an object. Because they share the identical object, it does not take its associated dharmas as an object; if it took its associated dharmas as an object, that would incur the error of taking itself as an object. Because they are extremely contiguous, it does not take co-existent dharmas as an object, just as the eye cannot see its own supportive physical matter (upastambharūpa) and the like. Therefore the *Nyāyānusāra* says: "For what reason does it not take its own intrinsic nature as an object? The Abhidharmikas establish this reason, stating: Because dharmas never operate upon their own intrinsic nature. The intention of this statement is to show that when dharmas arise, as appropriate they depend on the nature of the four conditions (pratyaya); whenever there is a deficiency in these, the dharma does not arise, and when there is no deficiency it arises, which is why they are established as conditions; since dharmas never lack their own intrinsic nature, there is definitively no meaning of non-arising due to deficiency [of itself]."