俱舍論記 2.152

2.152

「論曰至如鼻根等」者，此宗眼、耳、意三取非至境，鼻、舌、身三唯取至境。若依勝論外道，六根皆取至境。彼計眼等五根如其次第，以火、空、地、水、風為體。眼以火為體，故舒光至境，或日光等至眼能取。耳無光故、聲來入耳故，先見擊鐘後聞聲。故彼計有離質聲，餘三根同此論。故《成實論．根塵離合品》說外道意，六根皆取至境，即是勝論師義。反難勝論師言：汝宗若說眼、耳二根唯取至境，則修定者應不修生天眼、天耳，如鼻根等。此比量云：天眼、天耳應不須修，取至境故，如鼻等。若作順成比量：天眼、天耳不取至境，以修得故，如他心通。

"The treatise states: ... as with the olfactory faculty, etc.": in this school, the three faculties of eye, ear, and mind apprehend objects that have not arrived, whereas the three faculties of nose, tongue, and body apprehend only objects that have arrived. According to the non-Buddhist Vaiśeṣikas, all six faculties apprehend objects that have arrived. They maintain that the five faculties—eye and the rest—have as their substances, respectively, fire, space, earth, water, and wind. The eye has fire as its substance, and therefore it projects light to arrive at the object, or the light of the sun and the like arrives at the eye, enabling apprehension. The ear lacks light, and sound comes and enters the ear; hence one first sees a bell struck and later hears the sound. Thus they maintain that there is sound separated from its source. The remaining three faculties are the same as in this treatise. Hence the "Chapter on the Arrival and Non-arrival of Faculties and Objects" in the *Tattvasiddhi-śāstra* explains the non-Buddhist view that all six faculties apprehend arrived objects, which is the doctrine of the Vaiśeṣikas. Refuting the Vaiśeṣikas by turning their argument back upon them, [the author] says: If your school claims that the two faculties of eye and ear apprehend only arrived objects, then those who cultivate meditative absorption would not cultivate the production of the divine eye and divine ear, as is the case with the olfactory faculty and so forth. This inference (*anumāna*) is formulated: The divine eye and divine ear should not need to be cultivated, because they apprehend arrived objects, like the olfactory faculty, etc. If formulated as a direct constructive inference: The divine eye and divine ear do not apprehend arrived objects, because they are acquired through cultivation, like the knowledge of others' minds.