俱舍論頌疏論本 4.64

4.64

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.