大乘義章 8.62

8.62

第三門中次辨其相。眼入有二：一肉、二天。肉有二種：一者報根、二者長養。人鬼畜等所有眼根，從過因生，說為報根。藉現飲食醫藥等緣而得眼者，說為長養。天眼之中亦有二種：一者報根、二者方便。始從欲天至色究竟，報得淨眼，是其報根。依於四禪修得天眼，是其方便。問曰：經中說有五眼，何故是中但說二種？釋言：慧眼、法眼、佛眼，體是慧性，非是色根，故此不論。眼入如是。次辨耳入，與眼根同。鼻舌身入，亦有二種：一肉、二天。肉與前同。天中但有報生之根，無其方便。何故如是？欲界諸天，為欲嗅香甞味覺觸，又為嚴身，故有報根。色界諸天為嚴身故，亦有報根。然鼻舌身非神通性，塵到方覺，不能玄知，故不依禪方便修起。問曰：若有天鼻舌身，經論之中何故不說？釋言：經論實說上天有鼻舌身，但此三根非神通性，與人無別，故經論中不說天鼻天舌通等。次辨意入。毘曇法中，六識生後即為六意。成實法中，意有通別。行末之心生意識者，以之為別。一切四心生後為意，以之為通。別名之意，義別有三：一五識後行末之心生意識者，或為意入。二五意識後行末之心生意識者，說為意入。三者第六獨頭識後行末之心生意識者，說為意入。若有意入藉前五識開導生者，名五意識；不藉五識開導生者，名為獨頭。別名如是。若論通者，要為四重，廣為十二。言四重者，識想受行能生一切，通名意根，齊名意入。言十二者，五識已後一重四心，五意識後一重四心，獨頭識後一重四心，三重四心各能生後，斯名意根，齊名意入，故有十二。隨義別分，意乃無量。次辨色入。總唯一色。或分為三，謂好、惡、中。或分為五，所謂青、黃、赤、白、黑色。或分二十，如《毘曇》說，所謂青、黃、赤、白、煙、雲、塵、霧、光、影、明、闇、方、圓、長、短、高、下、正、不正等。成實法中，無其定數，但彼論中唯說青黃赤白黑等諸雜之色以為色塵，自餘一切煙雲塵霧方圓長等皆是假色，法入所收，非是色入。光影明闇，於彼宗中，隨其色相青黃赤等諸色所攝。若復廣論，色乃無量。次辨聲入。總唯一聲。或分為三：一者因受四大之聲。眾生身大能生受心，名受四大，依斯發聲，名為因受。二因不受四大之聲，謂外四大所發之聲。三因俱聲，所謂擊鼓吹貝等聲，內外俱發，名曰因俱。廣則無量。次辨香入。總唯一香。或分二種，如《成實》說：一成質香，即樹香等。二緣生香，依彼香質，緣生香氣，離質而去。緣生不同，或時成地，如香熏衣令衣有香；或時成水，如香熏麻令油有香；或時成風，如風經過香樹而來風中有香；或復孤遊更無所成。此二香中，成質之香鼻根不聞，緣生香氣來至鼻根，鼻根所得。問曰：香氣來至鼻時，為當獨來？為更有伴？外道宣說，十微相扶來至鼻根。言十微者，色等五塵、地等五大。《毘曇》宣說，八微相扶來至鼻根。言八微者，前十微中除聲及空。《成實論》中廣破此義，若言香氣與彼色等俱來至鼻，前質應減亦可都盡。又如燒香，質壞香盛，明知不與色等俱來，唯與風大俱來至鼻，或復孤來。或分為三，如《雜心》說，謂好、惡、中。此好惡中，隨情分別，順情名好、違情名惡、非違非順說以為中。隨相別論，香乃無量。次辨味入。總唯一味。或分為三，謂好、惡、中。或分為六，謂辛、苦、甜、酢、醎淡別。如《涅槃》中宣說甜酥八味具足。彼文不數，不知是何？隨別以分，味亦無量。味辨觸入。總唯一觸。或分為三，謂好、惡、中。或分十一，如《毘曇》說，謂堅、濕、煖、動、輕、重、澁、滑、冷、飢、渴等。堅是地大，濕是水大，煖是火大，動是風大，此四能造，後七所造。後七雖復四大所造，於中亦有增微不同。如《雜心》說，火風增故輕，地水增故重，地風增故澁，水火增故滑，水風增故冷，風增故飢，火增故渴。以義推之，觸應十五，十一如前，更應有四，地火偏增應立強（劬仰反）觸，地增故飽，水增故滿。《成實》中有，《毘曇》不說。四大齊等，應當立一調停之觸，論中不辨。以此通前，故應十五。成實法中，觸無定數。以義推之，有三十九，一堅；二軟；三輕；四重；五強；六弱；七冷；八熱；九澁；十滑；十一強；十二濯，此之十二是其外觸；十三猗樂，身離惱患自覺猗適，故名猗樂；十四疲極；十五不疲極；十六病；十七老；十八身利；十九身鈍；二十身嬾；二十一身重；二十二迷；二十三悶；二十四瞪瞢；二十五疼；二十六痺；二十七頻申；二十八飢；二十九渴；三十者飽；三十一滿；三十二嗜樂，便其所憙，故云嗜樂；三十三不嗜，身所不便名不嗜樂；三十四者懵；三十五者欠呿；三十六者痛；三十七者痒；三十八者急，如坐禪人所得急觸；三十九者緩。此後所列二十七種，是其內觸。此諸觸中，前三十四，是彼《成實．觸品》中說，後之五種，隨義準置。此等皆是身之所覺，故通名觸。問曰：猗等是心數法，云何說之為觸入乎？釋言：觸入皆是色法，寄心顯別。若復廣論，觸亦無量。次辨法入。總唯一法。或分為二：一者有為、二者無為。或分為六，有為有三：一色、二心、三非色非心。依如《毘曇》，善惡無作以為色法、想受行等以為心法，自餘十四不相應行為非色心。若依《成實》，過未五塵身口作業及四大等假名之色以為色法，五識已前次第滅心以為心法。若復通論，一切六識從前生義悉是心法，假名眾生善惡無作為非色心。無為亦三，謂虛空、數滅及非數滅，此義如前三無為章具廣分別。相別如是。

In the third section, their characteristics are distinguished next. The eye āyatana has two types: first, fleshly; second, divine. The fleshly has two kinds: first, retribution faculties; second, nurtured [faculties]. The eye faculties possessed by humans, ghosts, animals, and the like, which arise from past causes, are called retribution faculties. Those who obtain an eye by relying on present conditions such as food, drink, and medicine are called nurtured. Within the divine eye there are also two kinds: first, retribution faculties; second, expedient means. From the desire heavens up to Akaniṣṭha, obtaining a pure eye as retribution is its retribution faculty. Cultivating and attaining the divine eye by relying on the four dhyānas is its expedient means. Question: The sūtras speak of five eyes; why are only two kinds spoken of here? Answer: The wisdom eye, the Dharma eye, and the Buddha eye have the nature of wisdom as their substance and are not material faculties; therefore they are not discussed here. Such is the eye āyatana. Next, the ear āyatana is distinguished; it is the same as the eye faculty. The nose, tongue, and body āyatanas also have two kinds: first, fleshly; second, divine. The fleshly is the same as before. Among the divine, there are only faculties born of retribution, and no expedient means. Why is this so? The gods of the desire realm possess retribution faculties in order to smell odors, taste flavors, and perceive tangibles, as well as to adorn their bodies. The gods of the form realm also possess retribution faculties in order to adorn their bodies. However, the nose, tongue, and body do not possess the nature of supernormal powers: they perceive only when the dusts reach them and cannot know remotely; hence they are not cultivated and raised by expedient means relying on dhyāna. Question: If there are divine noses, tongues, and bodies, why do the sūtras and treatises not mention them? Answer: The sūtras and treatises do in fact state that the upper heavens have noses, tongues, and bodies, but these three faculties do not possess the nature of supernormal powers and are no different from those of humans; thus the sūtras and treatises do not speak of divine nose or divine tongue supernormal powers, and the like. Next, the mind āyatana is distinguished. In the Abhidharma doctrine, the six consciousnesses generating what follows are precisely the six minds. In the Tattvasiddhi doctrine, mind has a general and a specific [meaning]. That the mind at the culmination of mental formations generates the mental consciousness is taken as specific. That all four minds generate what follows to become mind is taken as general. For the mind bearing the specific designation, its meanings are threefold: First, that the mind at the culmination of mental formations following the five consciousnesses generates the mental consciousness is regarded as the mind āyatana. Second, that the mind at the culmination of mental formations following the five mental consciousnesses generates the mental consciousness is said to be the mind āyatana. Third, that the mind at the culmination of mental formations following the sixth solitary consciousness generates the mental consciousness is said to be the mind āyatana. If there is a mind āyatana that is generated through the guidance of the preceding five consciousnesses, it is called a fivefold mental consciousness; if it is generated without relying on the guidance of the five consciousnesses, it is called solitary. Such are the specific designations. If discussing the general, in essence there are four tiers, and in detail there are twelve. As for the four tiers: consciousness, conception, feeling, and mental formations can generate everything, and are generally called the mind faculty and equally called the mind āyatana. As for the twelve: one tier of four minds after the five consciousnesses, one tier of four minds after the five mental consciousnesses, and one tier of four minds after the solitary consciousness; each of these three tiers of four minds can generate what follows, and are called the mind faculty and equally called the mind āyatana; thus there are twelve. Differentiated according to meaning, minds are indeed immeasurable. Next, the visible form āyatana is distinguished. In general, it is only a single visible form. Alternatively, it is divided into three, namely pleasing, displeasing, and neutral. Alternatively, it is divided into five, namely blue, yellow, red, white, and black colors. Alternatively, it is divided into twenty, as stated in the Abhidharma, namely blue, yellow, red, white, smoke, cloud, dust, fog, light, shadow, brightness, darkness, square, round, long, short, high, low, upright, and non-upright. In the Tattvasiddhi doctrine, there is no fixed number; that treatise speaks only of the mixed colors such as blue, yellow, red, white, and black as visible form dusts, while all others—smoke, cloud, dust, fog, square, round, long, and so forth—are nominal forms, subsumed under the dharma āyatana and not the visible form āyatana. Light, shadow, brightness, and darkness, in that tradition, are subsumed under various colors such as blue, yellow, and red according to their visible form characteristics. If discussed in detail, visible forms are indeed immeasurable. Next, the sound āyatana is distinguished. In general, it is only a single sound. Alternatively, it is divided into three: First, sound caused by appropriated primary elements. The primary elements of a sentient being's body can generate the mind of feeling, so they are called appropriated primary elements; sound emitted on their basis is called caused by appropriation. Second, sound caused by unappropriated primary elements, which refers to sound emitted by external primary elements. Third, sound caused by both, namely the sound of beating a drum, blowing a conch, and the like; emitted by both internal and external together, it is called caused by both. In detail, it is immeasurable. Next, the odor āyatana is distinguished. In general, it is only a single odor. Alternatively, it is divided into two kinds, as stated in the Tattvasiddhi: First, substantive odor, which is the odor of trees and the like. Second, conditionally arisen odor, which relies on that substantive odor, from which scent arises conditionally and travels away from the substance. Conditionally arisen [scents] differ: sometimes they become earth, as when scent perfumes clothes, making the clothes fragrant; sometimes they become water, as when scent perfumes sesame, making the oil fragrant; sometimes they become wind, as when wind passes through a fragrant tree and blows onward with scent in the wind; or they may travel alone, forming nothing else. Of these two odors, the substantive odor is not smelled by the nose faculty; conditionally arisen scent comes to the nose faculty and is obtained by the nose faculty. Question: When the scent comes to the nose, does it come alone, or does it have companions? Non-Buddhists declare that ten subtle atoms accompany one another to the nose faculty. The 'ten subtle atoms' are the five dusts of form and so on, and the five great elements of earth and so on. The Abhidharma declares that eight subtle atoms accompany one another to the nose faculty. The 'eight subtle atoms' exclude sound and space from the previous ten subtle atoms. The Tattvasiddhi treatise refutes this view extensively: If one says that scent comes to the nose together with form and the rest, the original substance should decrease and could even be completely exhausted. Moreover, as when burning incense, the substance is destroyed while the fragrance abounds; thus one clearly knows that it does not come together with form and the rest, but comes to the nose only together with the wind element, or else comes alone. Alternatively, it is divided into three, as stated in the Saṃyuktābhidharma-hṛdaya, namely pleasing, displeasing, and neutral. These pleasing and displeasing [odors] are distinguished according to feelings: what accords with feelings is called pleasing; what conflicts with feelings is called displeasing; what neither conflicts nor accords is said to be neutral. Discussed separately according to their characteristics, odors are indeed immeasurable. Next, the taste āyatana is distinguished. In general, it is only a single taste. Alternatively, it is divided into three, namely pleasing, displeasing, and neutral. Alternatively, it is divided into six, namely acrid, bitter, sweet, sour, salty, and bland. As declared in the Nirvāṇa [Sūtra], sweet ghee is complete with eight tastes. That text does not enumerate them, so it is unknown what they are. Divided according to particulars, tastes are also immeasurable. Next, the tangible āyatana is distinguished. In general, it is only a single tangible. Alternatively, it is divided into three, namely pleasing, displeasing, and neutral. Alternatively, it is divided into eleven, as stated in the Abhidharma, namely solidity, wetness, warmth, motion, lightness, heaviness, roughness, smoothness, cold, hunger, and thirst. Solidity is the earth element, wetness is the water element, warmth is the fire element, and motion is the wind element: these four are the primary elements, and the subsequent seven are derived [forms]. Although the subsequent seven are derived from the four primary elements, there are also differences in preponderance among them. As stated in the Saṃyuktābhidharma-hṛdaya: because fire and wind predominate, there is lightness; because earth and water predominate, there is heaviness; because earth and wind predominate, there is roughness; because water and fire predominate, there is smoothness; because water and wind predominate, there is cold; because wind predominates, there is hunger; because fire predominates, there is thirst. Deduced by principle, tangibles should be fifteen: eleven as before, with an additional four: when earth and fire are particularly predominant, a 'firm' (pronounced qu-yang) tangible should be established; because earth predominates, there is fullness; because water predominates, there is repletion. These exist in the Tattvasiddhi, but are not spoken of in the Abhidharma. When the four primary elements are equal, a tempered tangible should be established; this is not distinguished in the treatises. Adding these to the previous ones, there should be fifteen. In the Tattvasiddhi doctrine, tangibles have no fixed number. Deduced by principle, there are thirty-nine: (1) solidity; (2) softness; (3) lightness; (4) heaviness; (5) firmness; (6) weakness; (7) cold; (8) heat; (9) roughness; (10) smoothness; (11) tension; (12) washing. These twelve are external tangibles. (13) easeful joy: when the body is free from affliction and distress, it naturally feels pliant and comfortable, hence it is called easeful joy; (14) exhaustion; (15) non-exhaustion; (16) illness; (17) aging; (18) bodily sharpness; (19) bodily dullness; (20) bodily laziness; (21) bodily heaviness; (22) bewilderment; (23) fainting; (24) daze; (25) aching; (26) numbness; (27) stretching; (28) hunger; (29) thirst; (30) fullness; (31) repletion; (32) relish: suiting what one likes, hence it is called relish; (33) non-relish: what is not suitable to the body is called non-relish; (34) stupor; (35) yawning; (36) pain; (37) itching; (38) tightness, such as the tight tangible obtained by one sitting in dhyāna; (39) looseness. These latter twenty-seven listed are internal tangibles. Among these tangibles, the first thirty-four are spoken of in the 'Chapter on Tangibles' of the Tattvasiddhi, and the latter five are established in accordance with the principle. All of these are perceived by the body, hence they are generally named tangibles. Question: Ease and so forth are caitta dharmas; how can they be spoken of as the tangible āyatana? Answer: Tangible āyatanas are all material dharmas; they are designated through the mind to reveal distinctions. If discussed in detail, tangibles are also immeasurable. Next, the dharma āyatana is distinguished. In general, it is only a single dharma. Alternatively, it is divided into two: first, conditioned; second, unconditioned. Alternatively, it is divided into six: the conditioned has three: first, matter; second, mind; third, neither matter nor mind. According to the Abhidharma, good and bad unmanifest [actions] are taken as material dharmas; conception, feeling, mental formations, and so forth are taken as mental dharmas; and the remaining fourteen non-concurrent formations are neither matter nor mind. According to the Tattvasiddhi, past and future five dusts, bodily and vocal actions, and nominal forms such as the four primary elements are taken as material dharmas; the progressively ceasing minds prior to the five consciousnesses are taken as mental dharmas. If discussed generally, all six consciousnesses in their sense of arising from what precedes them are mental dharmas; nominal sentient beings and good and bad unmanifest [actions] are neither matter nor mind. The unconditioned also has three, namely space, cessation through deliberation, and cessation without deliberation; this meaning has already been explained comprehensively in detail in the preceding chapter on the three unconditioned dharmas. Such are the distinctions among their characteristics.