俱舍論疏 1.357

1.357

論「傳說竅隙至明闇為體」，以有部宗答也。不信空界實有，故言傳說。《正理論》云「所言傳說，表不信敬。彼說意言何有此理？故彼上座及餘一切譬喻部師咸作是說：虛空界者不離虛空，然彼虛空體非實有，故虛空界體亦非實，此有虛言而無實義。虛空實有，後當廣明。今因空界，且略成立離虛空界實有虛空。故世尊言：『虛空無色、無見、無對，當何所依？然藉光明虛空顯了。』此經意說虛空無為，雖無所依而有所作，謂能容受一切光明，以果顯因有實體相。虛空無者，應無光明。既有光明，眼識所取是色差別，故有虛空，以能容受光明等故。實有虛空，理極成立。由此所說契經文句，顯二分明各別實有。又於色界得離染時，亦說斷此虛空界故。如世尊說離色染時，心於五界解脫離染，唯除識界。不應說斷虛空無為，諸漏於中曾未轉故（已上論文）。」然空界色，理實通其光、影、明、闇。光與明類、闇與影類，於二類中各舉其一，義亦兼餘。故《正理》云「傳說竅隙，即是光、闇，謂窓牗等光、闇竅隙。」

The treatise says: "According to tradition, apertures [...] have light and darkness as their essential nature." This answers according to the Sarvāstivāda school. Because [the author] does not believe that the space element is real, he says, "According to tradition." The Nyāyānusāra says: "The phrase 'according to tradition' indicates a lack of faith and respect. Their intended meaning in saying this is: how could there be such a principle? Therefore that Sthavira and all the other Dārṣṭāntika masters all say: 'The space element (ākāśadhātu) is not separate from unconditioned space (ākāśa), but that unconditioned space is not substantially real, and so the space element is not substantially real either.' This is empty talk lacking any real meaning. That unconditioned space is substantially real will be explained in detail later. For now, in connection with the space element, we briefly establish that unconditioned space is substantially real apart from the space element. Thus the World-Honoured One said: 'Space is without matter, without visibility, and without resistance; on what should it depend? Yet by relying on light, space is revealed.' The intended meaning of this sūtra is that unconditioned space, though having nothing on which it depends, has an activity: namely, it can accommodate all light. Using the effect to reveal the cause, it has a substantial mark. If space did not exist, there would be no light. Since light exists, being grasped by the eye-consciousness as a differentiation of matter, space therefore exists, because it can accommodate light and so forth. That space is substantially real is completely established by reason. By the statements of this sūtra, it is clearly shown that the two are distinct, each being substantially real. Furthermore, when dispassion is attained with respect to the form realm, it is also said that one abandons this space element. As the World-Honoured One said: when abandoning passion for form, the mind is liberated and free from passion regarding five elements, excluding only the consciousness element. One cannot say that unconditioned space is abandoned, for the defilements have never operated in it (this concludes the treatise's text)." However, in truth, the matter of the space element encompasses light, shadow, brightness, and darkness. Light belongs to the same category as brightness, and darkness belongs to the same category as shadow; in mentioning one of each of the two categories, the meaning also includes the other. Therefore the Nyāyānusāra says: "According to tradition, apertures are simply light and darkness; that is, the apertures of light and darkness such as windows."