俱舍論疏 7.52

7.52

論「有說在過去亦親附所依」，述異釋也。《正理論》云「所緣緣性應說是何？謂心所緣，即一切法。離心、心所所緣境外，決定更無餘法可得。謂一切法是心、心所生所攀附，故曰所緣。即此所緣是心、心所發生緣故，名所緣緣。」准此論即是以所緣為緣故，名所緣緣。除心、心所，自餘生法皆不攀附所緣境生，故無所緣。今應略釋三定之義。言處定者，謂眼等識唯緣色處不緣餘處。言事定者，謂緣青、黃等別，此山、此樹等異。剎那定者，謂緣此事一一剎那心、心所法皆悉決定。五識大意同也。識處定者，謂緣十二處意識各各不同，非唯望法處也。事定者，謂一一處中隨彼彼事各各有異。剎那定者，謂一一事中於其所緣念念各別。所依定者，謂五識身各依自根名為處定。言事定者，於一根中復有多類，謂有四性、男女、非男女等，及六趣等根，修得、生得等，各各不同。剎那定者，謂依此事之根念念各別。意根處定者，謂唯依意，不依餘根。事定者，謂世第一法唯與苦法智忍為依，金剛喻定唯與盡智為依。剎那定者，謂多剎那世第一法於忍位前無剎那定，至增上忍有剎那定。

On the Śāstra's statement: "Some say that even in the past it adheres closely to the basis": this relates an alternative explanation. The Nyāyānusāra states: "What should the nature of the object-condition be said to be? It refers to the cognitive objects of the mind, which are all dharmas. Outside the cognitive objective sphere of mind and mental factors, no other dharma whatsoever can definitely be found. That is, all dharmas are that to which mind and mental factors adhere upon arising; hence they are called cognitive objects (ālambana). Because this very cognitive object is the condition that generates mind and mental factors, it is called the object-condition (ālambanapratyaya)." According to this treatise, it is called the object-condition because it takes the cognitive object as a condition. Except for mind and mental factors, all other arisen dharmas do not arise by adhering to a cognitive objective sphere; therefore they have no cognitive object. Now we should briefly explain the meaning of the three determinations. What is called determination of āyatana means that visual consciousness and the like perceive only the form āyatana and not other āyatanas. What is called determination of individual entity means the distinctions of perceiving blue, yellow, and so forth, or the difference between this mountain, this tree, and so forth. Determination of moment means that for each single moment of mind and mental factors that cognize this individual entity, all are entirely determined. The general sense is the same for the five consciousnesses. As for the mental consciousness's determination of āyatana, it means that the mental consciousness perceiving the twelve āyatanas differs in each case, not looking solely toward the dharma-āyatana. Determination of individual entity means that within each single āyatana, each differs according to its respective individual entity. Determination of moment means that within each individual entity, its cognitive object is distinct from moment to moment. As for determination of basis, each of the five consciousness-bodies relies on its own sense-faculty; this is called determination of āyatana. As for determination of individual entity, within a single sense-faculty there are further multiple categories, namely having four natures, male, female, neither-male-nor-female, and the faculties of the six destinies, acquired through cultivation, innate by birth, and so forth, each being distinct. Determination of moment means that the faculty on which this entity relies is distinct from moment to moment. As for the mental faculty's determination of āyatana, it means relying solely on the mind and not on other faculties. As for determination of individual entity, it means that the supreme worldly dharmas serve as the basis only for the receptivity to the cognition of suffering, and the adamantine-like concentration serves as the basis only for the cognition of exhaustion. As for determination of moment, it means that although the supreme worldly dharmas endure for many moments, they have no determination of moment prior to the stage of receptivity; when reaching the supreme receptivity, they have determination of moment.