俱舍論頌疏論本 4.64

4.64

心心所有依，有緣有行相，相應義有五者，此釋心、心所法更有四名，義雖有殊，體還一也。一名有所依，謂心、心所皆名有所依，託所依根故。所依根者，眼等六根也。二名有所緣，取所緣境故。所緣境者，色等六境也。三名有行相，謂同有一行相也，如緣青境心及心所，皆帶青上影像，此識上相名為行相。行謂行解，即能緣心也。相謂影像，即行上相也。行解之相，名為行相，依主釋也。心與心所皆有青相，青相雖多，同一青故，名同有一行相也。或名有行相，論云：「即於所緣品類差別等起行相故。」解云：品類差別者，境非一也。等起者，心、心所齊等起也。四名相應，等和合故。等和合者，謂心、心所五義平等，故說相應。一所依、二所緣、三行相、四時、五事，皆平等故。時等者，謂心、心所同生、住、異、滅時故。事等者，事者體也，一相應中，如心體一，諸心所法各各亦爾，無兩受等共相應故。上來不同，總是第一，明心所竟。

As for "mind and mental factors have a basis, have an objective referent, have an aspect, and 'associated' has five aspects": this explains that mind and mental factors have four further names; although their senses differ, their intrinsic nature is yet one. First, they are named "having a basis" (sāśraya): mind and mental factors are all called having a basis because they rely on their bases, the faculties. The basing faculties are the six faculties of the eye and the rest. Second, they are named "having an objective referent" (sālambana), because they grasp objective domains. The objective domains are the six objects of form and the rest. Third, they are named "having an aspect" (sākāra), meaning that they share a single aspect. For example, when observing the object blue, the mind and mental factors all take on an image of blue; this image upon consciousness is named the "aspect." "Activity" (ākāra) means active cognitive understanding, namely the cognitive mind that grasps the object. "Aspect" (ākāra) means the image, namely the form upon the activity. The aspect of cognitive understanding is named "aspect" (ākāra)—an appositional determinative compound (tatpuruṣa). Mind and mental factors all possess the blue aspect; though the blue aspects are multiple, because they share the identical blue, they are said to share a single aspect. Or, they are named having an aspect because, as the Śāstra says: "Because they equally arise with an aspect regarding the distinctions of varieties in the objective referent." The explanation states: "distinctions of varieties" means that the object is not single. "Equally arise" means that mind and mental factors arise simultaneously and equally. Fourth, they are named "associated" (samprayukta), because they are equally conjoined. Being equally conjoined means that mind and mental factors are equal in five aspects, hence they are said to be associated: because they are all equal in (1) basis, (2) objective referent, (3) aspect, (4) time, and (5) substantial entity. Equality of time means that mind and mental factors share identical times of arising, abiding, changing, and ceasing. Equality of substantial entity means that substantial entity is intrinsic nature; in a single association, just as the mind's entity is one, each of the various mental factors is likewise one, because two feelings or the like do not associate together. The above [sections], though differing, together conclude the first [major part], explaining mental factors.