俱舍論頌疏論本 2.84

2.84

問：「如是眼識所依性者，即是眼識等無間緣耶？設是眼識等無間緣，復是眼識所依性耶？」答：「應作四句。第一句者，俱生眼根，眼根是眼識所依性，非等無間緣。等無間緣唯心、心所，眼根是色，故非此緣。第二句者，謂無間滅心所法界。無間滅言，意表過去。過去心所與現在眼識為等無間緣，非心王故，非是眼識所依性也。第三句者，謂過去意根無間滅意，與現在眼識為所依性，是心法故，復是眼識等無間緣。第四句者，謂除前相所說法，如眼既爾，乃至身識應知亦然。」

Question: "Is that which is the nature of a support (āśraya) for the eye-consciousness also an equal-and-immediate condition (samanantarapratyaya) for the eye-consciousness? Supposing it is an equal-and-immediate condition for the eye-consciousness, is it also the nature of a support for the eye-consciousness?" Answer: "One should construct a fourfold schema (catuṣkoṭi). The first alternative: the co-arising eye faculty. The eye faculty is the nature of a support for the eye-consciousness, but not an equal-and-immediate condition. The equal-and-immediate condition is only mind and mental factors; because the eye faculty is matter, it is not this condition. The second alternative: the immediately ceased mental factors of the dharma-dhātu. The expression 'immediately ceased' refers to the past. Past mental factors serve as the equal-and-immediate condition for the present eye-consciousness; because they are not the primary mind (citta), they are not the nature of a support for the eye-consciousness. The third alternative: the past mind faculty, the immediately ceased mind. It serves as the nature of a support for the present eye-consciousness, and because it is a mental dharma, it is also an equal-and-immediate condition for the eye-consciousness. The fourth alternative: dharmas other than those described in the preceding characteristics. Just as this is true of the eye, one should know that it is also true for the [faculties] up to the body-consciousness."