俱舍論頌疏論本 2.57

2.57

釋曰：法同分者，法謂法界。此法界中唯有同分，無彼同分。泛論六境名同分者，與能緣識定為所緣。定有二義：一、如色等五境，與識定為所緣，名之為定，謂五識名定，緣境不雜故。今此五境得名定者，謂與五識定為所緣故，五識緣時，說名同分。雖被意識緣，以非定故，故非同分。第二、法境名定，體即是定，唯意識緣，是決定故。定被意識緣，所以望意識名同分。論云：「無一法界不於其中，已、正、當生無邊意識。」故此法界恒名同分（無邊意識，是無我觀，緣境無邊故。已正當生者，過去已生、現在正生、未來當生）。餘二者，謂餘十七界皆有同分及彼同分，若作自業名為同分，不作自業名彼同分。作自業者，業謂業用，如六根、六識約能取境，名自業用。若不能取境，名不作自業。色等五境，約為境名作自業，不為境名不作自業。此中眼根，於有見色，已見、正見、當見，名同分眼。如是廣說，乃至意根，各於自業境，應說自業用。彼同分眼但有四種，謂不見色，已滅、正滅、當滅，及不生法。如眼有四，乃至身界亦有四種，准眼應知。意彼同分唯有一種，謂不生法，意生必同分，故唯不生名彼同分也。色界為眼已、正、當見，名同分色。彼同分色但有四種，謂非眼見，已滅、正滅、當滅，及不生法。如色既爾，乃至觸境應知亦然。同分亦三，彼同分四也。眼等六識，同分有三，已生、正生、當生。故彼同分一，唯不生法故，如意界說。

Explanation: 'Dharmas share the same function': 'dharmas' refers to the dharma element (dharmadhātu). In this dharma element, there is only sharing the same function (sabhāga); there is no not sharing the same function (tat-sabhāga). Speaking generally of the six objects being called 'sharing the same function': they definitely serve as the objective support for the consciousness capable of apprehending them. 'Definitely' has two meanings. First: like the five objects, visible form and the rest, they definitely serve as objective supports for consciousness, which is called 'definitely'; that is, the five consciousnesses are called 'definite' because they apprehend objects without confusion. Now, these five objects obtain the name 'definite' because they definitely serve as objective supports for the five consciousnesses; when the five consciousnesses apprehend them, they are said to 'share the same function'. Although they are apprehended by mental consciousness, because it is not definite, they are not 'sharing the same function'. Second: the object of dharmas is called 'definite' because its very substance is definite, being apprehended exclusively by mental consciousness, which is determinate. Because it is definitely apprehended by mental consciousness, it is called 'sharing the same function' in relation to mental consciousness. The treatise says: 'There is no single dharma element among them for which boundless mental consciousness has not already arisen, is not presently arising, or will not arise.' Therefore, this dharma element is constantly called 'sharing the same function'. (Boundless mental consciousness is the contemplation of non-self, because the objects it apprehends are boundless. 'Has already arisen, is presently arising, or will arise' means already arisen in the past, presently arising in the present, and to arise in the future.) 'The remaining are both': that is, the remaining seventeen elements all have both sharing the same function and not sharing the same function. If they perform their own activity, they are called 'sharing the same function'; if they do not perform their own activity, they are called 'not sharing the same function'. Regarding 'performing their own activity': 'activity' means active function. As with the six faculties and six consciousnesses, they are called 'performing their own active function' in terms of being capable of grasping their objects; if they are incapable of grasping their objects, they are called 'not performing their own activity'. The five objects, visible form and the rest, are called 'performing their own activity' in terms of serving as objects; not serving as objects is called 'not performing their own activity'. Here, the eye faculty, in relation to visible form that can be seen, has seen, is presently seeing, or will see, is called an eye that shares the same function. To explain extensively in this manner, down to the mind faculty, each should be spoken of as its own active function in relation to the object of its own activity. An eye that does not share the same function is of only four kinds: namely, not seeing visible form, having already ceased, presently ceasing, to cease in the future, and dharmas that will not arise. Just as the eye has four kinds, down to the body element there are also four kinds; this should be understood by analogy with the eye. The mind that does not share the same function is of only one kind: namely, dharmas that will not arise; since a mind that arises necessarily shares the same function, only that which does not arise is called 'not sharing the same function'. The form element that has been seen, is presently seen, or will be seen by the eye is called visible form that shares the same function. Visible form that does not share the same function is of only four kinds: namely, not seen by the eye, having already ceased, presently ceasing, to cease in the future, and dharmas that will not arise. Just as it is for visible form, down to the tangible object it should be known to be likewise: sharing the same function is of three kinds, and not sharing the same function is of four kinds. The six consciousnesses, the eye[-consciousness] and the rest, have three kinds of sharing the same function: already arisen, presently arising, and to arise. Therefore, their not sharing the same function is of one kind, being exclusively dharmas that will not arise, just as explained for the mind element.