中觀論疏 4.22

4.22

品八偈為二：初偈立、次七偈破。立中先長行問。所以引經者，既是經說則必有六情，若無六情佛不應說有。又論主若言無六則破佛經，若不破佛經則六情便有。既有六情，上因緣、去來豈得無耶？又上品云「肉眼所見不可信者，佛不應說之。既說六情，即六情可信。」偈為二：上半列六情體、下半明六情用。行者緣也，六情緣於六塵也。又上半明六情、下半明六塵。所以破十二入者，眾事分毘曇，婆羅門問佛：「何法攝一切法耶？」佛答：「十二入攝一切法。」今觀十二入空，則一切法不可得也。問：意可是情，餘五云何是情？答：意當體名情，餘五生情識之果，從果受稱也。六情亦名六根，五根能生五識、意根能生意識。六情亦名六依，為六識所依。六塵亦名六衰，令善衰滅。亦名六欲，是人所欲故也。但解見義不同，外道以神我能見，犢子亦明我能見；論人以識託眼根故識能見，雖用識見要須人御然用識見，本是曇摩多羅人義；毘曇人以根能見，故眼根是清淨色能見外法，雖用根見要須識在根中根即能見，若無有識空根不見，故用識能了別。異部人云：慧數是能見。復有人云：諸心數和合能見也。

The eight verses of the chapter are divided into two parts: the first verse establishes [the position], and the following seven verses refute it. In establishing [it], the prose question comes first. As for why scripture is cited: since it is stated in scripture, there must necessarily be six faculties; if there were no six faculties, the Buddha should not have stated that they exist. Furthermore, if the author of the treatise were to say there are no six, he would refute the Buddha's scriptures; if he does not refute the Buddha's scriptures, then the six faculties exist. Since the six faculties exist, how could the previous causes and conditions, as well as coming and going, be non-existent? Moreover, the previous chapter states: 'What is seen by the fleshy eye is untrustworthy, so the Buddha should not speak of it. Since he spoke of the six faculties, the six faculties are trustworthy.' The verse is divided into two parts: the first half lists the entities of the six faculties, and the second half clarifies the functions of the six faculties. 'Operating' means taking as an object; the six faculties take the six dusts as objects. Alternatively, the first half clarifies the six faculties, and the second half clarifies the six dusts. Why refute the twelve āyatanas? In the *Prakaraṇapāda-śāstra*, a brahmin asked the Buddha: 'What dharma subsumes all dharmas?' The Buddha answered: 'The twelve āyatanas subsume all dharmas.' Now, contemplating the twelve āyatanas as empty, all dharmas are unobtainable. Question: The mind may well be a faculty, but how are the remaining five faculties? Answer: The mind is called a faculty in its own essence; the remaining five produce the fruit of the conscious faculty, receiving their designation from their fruit. The six faculties are also called the six sense bases: the five bases can produce the five consciousnesses, and the mental base can produce the mental consciousness. The six faculties are also called the six supports, being that upon which the six consciousnesses depend. The six dusts are also called the six declines, because they cause wholesome [qualities] to decline and perish. They are also called the six desires, because they are what people desire. However, explanations of the meaning of seeing differ: external paths hold that the ātman can see; the Vātsīputrīyas also clarify that the self can see; the treatise masters hold that because consciousness relies on the visual base, consciousness can see, yet although consciousness is used to see, it necessarily requires a person to direct it before it uses consciousness to see—this was originally the doctrine of the followers of Dharmatrāta; the Abhidharma masters hold that the base can see, so the visual base, being pure form, can see external dharmas, and although the base is used to see, it necessarily requires consciousness to be present within the base for the base to see, for without consciousness the empty base does not see, and thus consciousness is used to distinguish; the different sects say that the mental factor of wisdom is what can see; and yet others say that the combination of the various mental factors can see.