瑜伽師地論略纂 2.26

2.26

「又意識任運散亂，緣不串習境」下，明五心緣境之世。此有二說。一云：意識非強分別而任運生，不在定中而散亂生，若緣不串習境，不與別境欲等俱生，爾時意識創緣於境，名率爾墮心。無希望故，不名緣未來；雖緣現在，但是曾得境種類故，唯名緣過去境。此說獨生意識。初率爾心所起行相，緣於過去境種類故，名緣過去。若強分別及在定心，緣串習境，與欲等俱，此意識率爾心緣世不定。其五識率爾墮心無間所生意識，謂尋求、決定，唯應說緣現在境。剎那論之，實緣過去；依分位三世及依親所緣相，唯應說緣現在。　設有難云：尋求、決定並緣前念五識境生，緣過去世，云何今言緣現在？　故論通言：若此，即緣彼境生。謂若此二心，即緣彼前念五識所緣之境，應名緣過去；但以相似相續在現在世，為此尋求、決定二心之所緣取，應名緣現在，非於本質，不名緣過去。此意影顯五識率爾唯緣現在，意識率爾之尋求、決定亦緣過去。二解：名率爾墮心已前，釋意識率爾墮心，前來未釋意識率爾故。若強分別及定心，并串習境，有欲等生，爾時意識不名率爾墮心；若任運等，乃至無欲等生，方名率爾故。前來未說意率爾心，故今說也。

From "Furthermore, when the mental consciousness operates spontaneously and with distraction, apprehending an unaccustomed object" onward, this clarifies the time-period of the objects apprehended by the five minds. There are two explanations of this. One says: When the mental consciousness arises spontaneously without strong conceptual discrimination, and arises in distraction without being in meditative absorption, if it apprehends an unaccustomed object without arising together with the particular mental factors such as desire (chanda), at that time the mental consciousness apprehends the object for the very first time, which is called the mind falling into the initial reactive state. Because there is no anticipation, it is not said to apprehend the future; although it apprehends the present, because it is merely a category of object previously attained, it is designated solely as apprehending a past object. This refers to the solitary mental consciousness. Because the mode of activity arisen in the initial reactive mind apprehends a category of past objects, it is designated as apprehending the past. If there is strong conceptual discrimination, or a mind in meditative absorption, apprehending an accustomed object together with desire and so forth, this initial reactive mind of the mental consciousness is not fixed as to the time-period it apprehends. As for the mental consciousness that arises immediately after the initial reactive mind of the five consciousnesses—namely, investigation and determination—it should only be said to apprehend a present object. If considered from the perspective of a single moment, it actually apprehends the past; but in terms of the three periods of state and in terms of the direct cognitive object-aspect (sākṣād-ālambana-nimitta), it should only be said to apprehend the present. If someone objects: "Both investigation and determination arise apprehending the object of the five consciousnesses in the preceding moment, which apprehends the past period; why is it now said to apprehend the present?" Therefore, the treatise answers generally: If it is this, it arises apprehending that object. This means: if these two minds apprehend that very object apprehended by the five consciousnesses in the preceding moment, it should be designated as apprehending the past; yet because a similar continuity exists in the present period and is taken as the object by these two minds of investigation and determination, it should be designated as apprehending the present, and is not designated as apprehending the past relative to the fundamental substance (benshi). The import here implicitly indicates that the initial reactive [mind] of the five consciousnesses apprehends only the present, whereas investigation and determination [subsequent to] the initial reactive [mind] of the mental consciousness also apprehend the past. A second explanation: Everything before "named the mind falling into the initial reactive state" explains the initial reactive mind of the mental consciousness, because previously the initial reactive mind of the mental consciousness had not yet been explained. If there is strong conceptual discrimination and a mind in meditative absorption, together with an accustomed object, and desire and so forth arise, at that time the mental consciousness is not called the mind falling into the initial reactive state; only if it is spontaneous and so forth, up to having no desire and so forth arise, is it called initial reaction. Because previously the initial reactive mind of the mental consciousness was not discussed, it is discussed now.