俱舍論疏 1.330

1.330

論「或於身中至故最後說」，第五上下次第故從上先說，意無方處，故最後說。〈根品〉中云「眼、耳、鼻根橫布齊平如冠華鬘者，就根體說。」此文言上下者，據所依根相也，義不相違。然《正理》改頌云「前五用先起，五用初二遠，三用初二明，或隨處次第。」長行釋云「於六根中，眼等前五，於色等境先起功用，意後方生，是故先說。」如本論言「色等五境，五識先受，意識後知，為自識依及取自境，應知俱是眼等功用。」於五根中，初二用遠，境不合故，所以先說。二中，眼用復遠於耳，引事如前，是故先說。鼻等三用，初二分明，故鼻居先、舌次、身後。如鼻於香能取微細，舌於甘苦則不如是；如舌於味能取微細，身於冷煖則不如是。隨處次第，釋不異前。若色等境，五識先受、意識後知，云何夢中能取色等？有餘師說：夢中憶念先所受境。若不爾者，諸生盲人，於其夢中亦應取色。有說：夢中非必憶念先所受境，境相現前分明取故，非於覺位憶念了別先所受境。如在夢中，色等現前分明可取。非於夢位憶昔境時，有殊勝德過於覺位。由此，憶念先所受境明了現前，勝於覺位，是故夢中能取非昔所受色等。然於夢位，有時亦能憶昔境者，此非實夢，不能分明取境相故。若爾，生盲何緣夢位不能取色？誰言生盲於其夢位不能取色？若謂夢中必定憶念先所受境、非先未受，應信生盲夢中取色，昔餘生中曾見色故。又於夢中非唯夢見曾所受事，如餘處說，是故生盲夢亦應爾。而本論言色等五境，五識先受、意後知者，據容有說，非必定然。如是所言於色等境，眼等先用、意後生者，亦非必定，眼等五識展轉互為等無間緣，本論說故，此中且約非夢散位受了色等次第而說。由此已釋定所取色。住空閑者咸作是言：定中青等，是有見色。不可說言此色定是眼識曾受，異類色相於此定中分明現故。此定境色，是定所生大種所造，清潔分明無所障礙，如空界色。《婆沙》七十三「復次隨順麁細次第法故，謂六內處眼處最麁是故先說，意處最細是故後說。」

On the Śāstra's statement, "Or in the body ... therefore it is stated last": this is the fifth [reason], that according to the order of above and below, they are stated first starting from above, and the mind has no spatial location, so it is stated last. In the "Indriyanirdeśa" it is said: "The eye, ear, and nose faculties are arranged horizontally and level like a garland of flowers—this is said in reference to the substance of the faculties." Here, speaking of above and below relies on the appearance of the supporting organs; the meanings do not conflict. However, the *Nyāyānusāra* alters the verse, saying: "The functions of the first five arise first; of the five functions, the first two operate from afar; of the three functions, the first two are distinct; or else according to their spatial locations." The prose commentary explains: "Among the six faculties, the first five such as the eye first give rise to function with respect to objects such as visible form, and the mind is generated only afterward; therefore they are stated first." As the root treatise says: "With respect to the five objects such as visible form, the five consciousnesses experience them first, and the mental consciousness knows them afterward; being the basis for their own consciousnesses and grasping their own objects should both be known as the functions of the eye and the others." Among the five faculties, the first two function from afar because the objects are not in contact; therefore they are stated first. Between the two, the function of the eye is further distant than the ear, citing facts as above; therefore it is stated first. Of the three functions of the nose and the others, the first two are distinct; therefore the nose is first, the tongue next, and the body last. Just as the nose can grasp subtle scents while the tongue cannot do so with sweet and bitter, so too the tongue can grasp subtle flavors while the body cannot do so with cold and warmth. The explanation according to spatial locations is not different from before. If with respect to objects like visible form the five consciousnesses experience them first and the mental consciousness knows them afterward, how can visible form and the like be grasped in a dream? Other masters say: In a dream, one recollects objects experienced previously. If it were not so, those born blind should also grasp visible form in their dreams. Some say: In a dream, it is not necessarily that one recollects objects experienced previously, because the appearances of objects appear directly and are clearly grasped; it is not like the waking state where one recollects and discerns objects previously experienced. As in a dream, visible forms and the like appear directly and can be clearly grasped. It is not that when one recollects past objects in the dream state, there is a superior quality exceeding the waking state. Because of this, recollecting previously experienced objects appearing clearly and directly surpasses the waking state, and therefore in dreams one can grasp visible forms and the like not previously experienced. However, in the dream state, when one is sometimes also able to recollect past objects, this is not a true dream, because it cannot clearly grasp the appearance of the object. If so, why is one born blind unable to grasp visible form in the dream state? Who says that one born blind cannot grasp visible form in his dream state? If one claims that in a dream one must recollect previously experienced objects and cannot grasp what was not previously experienced, one should believe that one born blind grasps visible form in a dream because he once saw visible form in past lives. Furthermore, in a dream one does not only dream of things previously experienced, as is said elsewhere; therefore the dreams of the congenitally blind should also be likewise. And when the root treatise says that with respect to the five objects such as visible form the five consciousnesses experience them first and the mind knows them afterward, it speaks according to what is admissible, not that it is necessarily so. What was said in this manner—that with respect to objects like visible form the eye and others function first and the mind arises afterward—is also not definite, because the root treatise states that the five consciousnesses such as the eye consciousness serve alternately as equal-and-immediate conditions (*samanantarapratyaya*) for one another. Here, the sequence of experiencing and cognizing visible form and the like is explained merely with reference to the non-dream, distracted state. By this, the visible form grasped in meditative concentration is also explained. Those residing in solitude all say: The blue and other colors in meditative concentration are visible forms with visibility (*sanidarśana*). It cannot be said that this visible form is definitely something previously experienced by the eye consciousness, because distinct appearances of visible form appear clearly in this concentration. This visible form that is the object of concentration is derived from the great elements produced by concentration; it is pure, distinct, and without obstruction, like the visible form of the element of space (*ākāśadhātu*). Chapter 73 of the *Vibhāṣā* says: "Furthermore, it is according to the principle of coarse and subtle sequence, meaning that among the six internal āyatanas, the eye āyatana is the coarsest and therefore stated first, while the mind āyatana is the subtlest and therefore stated last."