俱舍論記 2.96

2.96

「如是眼界至總復言等」者，此下類釋。若以眼對色，得有二句。若得色必得眼，以中有蘊必具根故。有得眼不得色，謂生欲界漸得眼根。成就亦有二句。若成就眼，必成就色。有成就色不成就眼，謂生欲界未得眼根及得已失。若將識對色，得有四句。有得識不得色，謂生上三定，眼識現在前；及上三定沒生欲界；及梵世時，有得色不得識，謂無色沒生上三定。俱得，謂無色沒生欲界及梵世時。俱不得，謂除前相。成就有二句。若成就識，定成就色。有成就色不成就識，謂生上三定眼識不起。故言得成就等，如理應思。於六、三中，且辨初三，相望得成；後五種三，得與成就并互相望；及捨、不成等，皆應思擇。廣如《婆沙》，不能繁述，是故頌復言等。

Regarding "Just as the eye-element... the verse further states 'and so forth' in summary": below, this analogously explains [the rest]. If one contrasts the eye with form, acquisition has two alternatives: if one acquires form, one must acquire the eye, because the intermediate-state aggregates must be complete with faculties; there is [a case where] one acquires the eye but does not acquire form, namely when one is born into the desire realm and gradually acquires the eye faculty. Possession also has two alternatives: if one possesses the eye, one must possess form; there is [a case where] one possesses form but does not possess the eye, namely when one is born into the desire realm having not yet acquired the eye faculty, or having acquired it and then lost it. If one contrasts consciousness with form, acquisition has four alternatives: there is [a case where] one acquires consciousness but not form, namely when one is born into the upper three concentrations and the visual consciousness becomes manifest, or when one dies in the upper three concentrations and is born into the desire realm or the Brahmā world; there is [a case where] one acquires form but not consciousness, namely when one dies in the formless realm and is born into the upper three concentrations; [the alternative of] acquiring both refers to when one dies in the formless realm and is born into the desire realm or the Brahmā world; [the alternative of] acquiring neither refers to excluding the aforesaid situations. Possession has two alternatives: if one possesses consciousness, one definitely possesses form; there is [a case where] one possesses form but does not possess consciousness, namely when one is born into the upper three concentrations and visual consciousness does not arise. Therefore, it is said that acquisition, possession, and so forth should be reflected upon according to reason. Among the six triplets, the first triplet is provisionally distinguished in terms of their mutual acquisition and possession; the subsequent five kinds of triplets, in terms of acquisition and possession and in mutual relation, as well as abandonment and non-possession, etc., should all be deliberated upon. Because it is as extensive as in the Vibhāṣā and cannot be fully set forth, the verse again says "and so forth".