[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 2.50 # 俱舍論頌疏論本 2.50 俱舍論頌疏論本 2.50 - **Language:** Classical Chinese ### [2.50](https://indike.org/pramana/in.bauddha.taisho.1823.2.50) 釋曰：眼與眼識，四句分別。獨俱得非等者，獨是兩單句也；俱得者，是俱句也；非者，俱非句也；等者，明成就不成就四句也。且獨中第一單句，謂得眼不得識。謂生欲界漸得眼根。漸得眼言，意顯胎、卵、濕生。若是化生，根頓得故。夫論眼根，是異熟無記，唯法俱得，故約漸得，但名得眼。眼識通三性，有前後俱得。先中有位，已起眼識。今此漸得眼根，是受生已後。識前成就故，故不名得。及無色沒，生二三四靜慮時（生二三四靜慮，中有初起唯有眼根而無眼識，眼識未起故，故不名得也）。第二單句，得識不得眼。謂已生二三四靜慮地，眼識現起（現之言正。起之言生。識在生相名為現起。此所起識在生相位，正在未來，爾時名得。其眼根在現在，名成就，不名得也）。第三俱句者，根、識俱得。謂無色沒，生欲界及梵世時。欲界、梵世，中有初心根、識俱有，爾時名得。第四俱非句者，謂除前相。 > Explanation: Eye and eye-consciousness are differentiated by four alternatives. In 'singly, together, acquired, neither, and so forth', 'singly' refers to the two simple alternatives; 'acquired together' refers to the alternative of both; 'neither' refers to the alternative of neither; 'and so forth' clarifies the four alternatives of possessing and not possessing. First, the first simple alternative within 'singly' means acquiring the eye but not acquiring consciousness: that is, being born in the desire realm and gradually acquiring the eye faculty. The words 'gradually acquiring the eye' are intended to indicate the womb-born, egg-born, and moisture-born; for if one is apparitionally born, the faculties are acquired simultaneously. Generally speaking, the eye faculty is a neutral result of maturation, acquired exclusively simultaneously with dharmas; therefore, in terms of gradual acquisition, it is merely called acquiring the eye. Eye-consciousness admits of the three moral natures, and there is acquisition both before and after, as well as together. Previously, in the intermediate state, eye-consciousness had already arisen. Now, this gradual acquisition of the eye faculty is after taking rebirth. Because consciousness was possessed previously, it is not called 'acquisition'. And when one dies in the formless realm and is born in the second, third, or fourth dhyānas (when born in the second, third, or fourth dhyānas, the intermediate state at its initial arising has only the eye faculty and no eye-consciousness; because eye-consciousness has not yet arisen, it is not called 'acquisition'). The second simple alternative is acquiring consciousness but not acquiring the eye: that is, having already been born in the stages of the second, third, or fourth dhyānas, eye-consciousness presently arises. ('Presently' means right now; 'arises' means is born. Consciousness at the characteristic of arising is called 'presently arising'. This consciousness that arises is at the phase of the characteristic of arising, right in the future; at that time it is called 'acquisition'. Its eye faculty is in the present, which is called 'possession' and not 'acquisition'.) The third alternative, 'both', means acquiring both the faculty and consciousness: that is, when one dies in the formless realm and is born into the desire realm or the Brahmā world. At the initial moment of the intermediate state in the desire realm and the Brahmā world, both faculty and consciousness exist; at that time it is called 'acquisition'. The fourth alternative, 'neither', refers to states other than the aforesaid. > — English (machine translation) (machine translation) - [Previous: 2.49](https://indike.org/pramana/in.bauddha.taisho.1823.2.49) - [Next: 2.51](https://indike.org/pramana/in.bauddha.taisho.1823.2.51) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1823.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.2.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.2.50](https://indike.org/pramana/in.bauddha.taisho.1823.2.50) · Pramāṇa