瑜伽師地論略纂 14.61

14.61

論云「論由依處故，或由相」等，此中名下次第廣釋，至卷末是，如〈本地〉第三卷。此中色根諸不壞，謂由二因，由羸損等，如〈本地〉第三翻根不壞。此中有障非遠，勘〈本地〉第三，然彼有四障有四種，與耳等根不同多少。　「又於一眼雖闇障色，名現前」等者，謂蝙蝠、鵂鶹等眼根中有障，如頗胝迦中亦見物等，以明故。　「若聖慧眼，一切種色皆是前」者，此中即非五眼中慧眼，此是彼五眼中法眼，聖者以慧為道首，故言聖慧眼也。

Regarding the treatise's statement, 'whether by virtue of its basis, or by virtue of its characteristics,' etc., here the text continues with a detailed explanation term by term down to the end of the fascicle, as in the third fascicle of the Maulī Bhūmi. Here, that material sense faculties are unimpaired refers to two causes: due to emaciation/injury, etc., as in the third fascicle of the Maulī Bhūmi explaining unimpaired faculties. Here, 'obstructed and not distant' should be checked against the third fascicle of the Maulī Bhūmi; however, that text has four kinds of obstruction, differing in number from the auditory and other faculties. Regarding 'furthermore, for a single eye, although matter is obstructed by darkness, it is called present,' etc., this refers to bats, owls, and the like having obstructions within their visual faculties, or like seeing objects through crystal and the like, by virtue of brightness. Regarding 'If it is the noble prajñā-eye, all forms of matter are present to it,' this is not the prajñā-eye among the five eyes; this is the Dharma-eye among those five eyes. Because noble ones take prajñā as the head of the path, it is called the 'noble prajñā-eye'.