俱舍論記 20.68

20.68

「如契經言至而說有言」者，經部答。如契經言：梵志當知，一切有者唯十二處、或唯三世，如其所有而說有言。經部意說：若假若實、若曾若當，如其所有而說有言，非皆實有猶如現在。過去曾有、未來當有、現是實有。現十二處，八處實有，四處少分實有、少分實無。如色處中，顯色實有，形色實無。聲處中，無記剎那聲實有，相續語業善、惡等聲實無。觸處中，四大實有，餘觸實無。法處中，定境界色、受、想、思實有，餘心所法思上假立實無，及不相應法、三無為法亦是實無。故《正理論》引經部云「又汝等說現十二處少分實有、少分實無，如上坐宗色、聲、觸、法。」

"As the sūtra says ... speaks the word 'exists'": this is the Sautrāntika's reply. As the sūtra says: "O Brahmin, you should know that 'all that exists' refers only to the twelve āyatanas, or only to the three times; according to the manner in which they exist, the word 'exists' is spoken." The Sautrāntika's intention is: whether nominal or real, whether past or future, according to how they exist the word "exists" is spoken; it does not mean that all are substantially existent like the present. The past once existed, the future will exist, and the present is substantially existent. Among the present twelve āyatanas, eight āyatanas are substantially existent, and four āyatanas are partly substantially existent and partly substantially non-existent. For example, in the visible āyatana (rūpāyatana), color is substantially existent, while shape is substantially non-existent. In the sound āyatana (śabdāyatana), neutral momentary sound is substantially existent, whereas continuous vocal action consisting of wholesome or unwholesome sound is substantially non-existent. In the tangible āyatana (spraṣṭavyāyatana), the four great elements are substantially existent, while other tangibles are substantially non-existent. In the mental āyatana (dharmāyatana), meditative visible form, feeling, perception, and volition are substantially existent, whereas the remaining mental factors nominally imputed upon volition are substantially non-existent, and the conditioned dharmas not associated with mind as well as the three unconditioned dharmas are also substantially non-existent. Therefore, the Nyāyānusāra quotes the Sautrāntika as saying: "Moreover, you assert that among the present twelve āyatanas, some parts are substantially existent and some parts are substantially non-existent, as in the Sthavira school regarding rūpa, śabda, spraṣṭavya, and dharma."