俱舍論記 2.118

2.118

「論曰至餘皆非見」者，十八界中眼全是見，法界一分八種是見，餘十六界全及法界少分皆非是見。應知此中見有二種：一者觀照名見，所謂眼根。雖慧亦名觀照，此中且以眼名觀照。問：眼對色時如何名見？若言舒光至境，燈、日亦應名見；若言影現，水鏡應亦名見；若言體清妙故，耳等四根應亦名見。解云：眼見色時，不舒光至境，不同燈日；亦非影現，不同水鏡；雖五色根體皆清淨，起用各別，謂眼見色、耳聞聲、鼻嗅香、舌甞味、身覺觸。眼對色，非如鉗之取物，但起觀照色用，故獨名見，不同耳等。二者推度名見，於其慧中唯此八種，餘十六界全、法界少分不能觀照，又無推度，皆非是見。

"The treatise says... the rest are all not seeing": among the eighteen dhātus, the eye is entirely seeing; one portion of the dharmadhātu, consisting of eight kinds, is seeing; the remaining sixteen dhātus in their entirety and the remainder of the dharmadhātu are all not seeing. One should know that here seeing is of two kinds: first, observing and illuminating is called seeing, namely the eye faculty. Although wisdom is also called observing and illuminating, here it is provisionally the eye that is called observing and illuminating. Question: When the eye faces visible forms, in what way is it called seeing? If one says it radiates light to reach the object, then lamps and the sun should also be called seeing; if one says a reflection appears, then water and mirrors should also be called seeing; if one says it is because its nature is clear and subtle, then the other four faculties like the ear should also be called seeing. Answer: When the eye sees visible forms, it does not radiate light to reach the object, unlike lamps and the sun; nor is it a reflection appearing, unlike water and mirrors; although all five material faculties are pure in nature, their emerging functions are distinct: the eye sees forms, the ear hears sounds, the nose smells fragrances, the tongue tastes flavors, and the body senses tangibles. When the eye faces forms, it is not like pincers grasping an object; it merely engenders the function of observing and illuminating forms, and so it alone is called seeing, unlike the ear and the others. Second, deliberative investigation is called seeing; within wisdom, only these eight kinds [are seeing]. The remaining sixteen dhātus in their entirety and the lesser portion of the dharmadhātu cannot observe and illuminate, nor do they possess deliberative investigation; hence they are all not seeing.