俱舍論頌疏論本 4.7

4.7

十事有餘根者，眼、耳、鼻、舌，名有餘根，此眼、耳、鼻、舌各十事俱生。且如眼根，必有身根，此上必有地、水、火、風、色、香、味、觸，故成十也。如眼既然，耳、鼻、舌三十事亦爾。故論云：「眼、耳、鼻、舌必不離身，展轉相望，處各別故（此上兩句顯必有身，下兩句明四根各別，不可眼上加耳等也）。」於前諸聚，若有聲生，如次數增九、十、十一，謂前八上加聲成九，前九上加聲成十，前十上加聲成十一。又論云：「以有聲處不離根生，謂有執受，大種因起（以根上有聲，義隱故，此文別指也）。」

"With the remaining faculties, ten entities": the eye, ear, nose, and tongue are called "the remaining faculties"; with each of these—eye, ear, nose, and tongue—ten entities arise together. Taking the eye faculty for example: it necessarily has the body faculty, and above this there must be earth, water, fire, wind, visible form, odor, taste, and tangibility, thus making ten. As it is with the eye, so it is with the thirty entities of the ear, nose, and tongue. Hence the treatise says: "The eye, ear, nose, and tongue are definitely not separated from the body; relative to each other, their locations are distinct (the upper two sentences show that they definitely have the body, and the lower two sentences clarify that the four faculties are distinct, so one cannot add the ear onto the eye, etc.)." In the aforementioned clusters, if sound arises, the count increases respectively by nine, ten, and eleven; that is, adding sound to the former eight makes nine, adding sound to the former nine makes ten, and adding sound to the former ten makes eleven. Furthermore, the treatise states: "Because a place possessing sound does not arise separated from the faculties, it is called appropriated, arising caused by the great elements (because the presence of sound on a faculty is subtle in meaning, this passage points it out specifically)."