大乘義章 8.66

8.66

次辨根塵離合之義。外道宣說，六根六塵合而生知。根塵異處，云何得合？彼說眼根有其神光，去到前塵，故能見色。餘之四根，無光至塵，以神我力感塵至根，是故合知。意根一種，神我將去，往到前境，故能知法。《成實論》中廣破此義。眼光若去，應見中間麁細之物。又若光去，見火應燒、見水應濕。又若光去，遙覩遠色，應當遲見；見遠不遲，明知不去。又光若去，遙見遠色，不應生疑。又若光去，水精中物、淵中魚石眼悉見之，云何得到？又若見色合而見者，現見以物置於眼中，自所不了，明知不合。若言由我令餘四塵來至根者，是中但陰，何處有我說為能感？若根無光，神我之力不能將去。塵亦無光，神我之力焉能使來？又聲味等不離質體，縱有神我，何能使彼離質而來？問曰：若聲不離質者，彼此隔絕，云何可聞？釋言：世間見聞法爾。如色雖遠，眼能見之。聲亦如是，何足可怪。若言神我將意去者，是中無我，誰將意去？又意若去，身中無心，應名死人；人不名死，明知不去。又意若去，他方之物不見聞處，具應知之；以不知故，明知不去。所破如是。正義云何？成實法中，眼根一種，離而生知。鼻舌及身，合而生知。耳根一種，亦離亦合。耳鳴之聲合而得聞，自餘外聲離而得聞。意非色法，無到不到，非離非合。若依《雜心》，眼耳二根，離而生知。雖聞耳鳴，亦是離聞。鼻舌及身，與《成實》同。意根一種，亦離亦合。故彼偈言「二境不近受，遠近境界一，餘一向近受。」二境不近者，所謂眼耳。遠近境一者，所謂意根。餘一向近者，謂鼻舌身（此四門竟）。

Next, explaining the meaning of separation and contact between faculties and objects: non-Buddhists assert that the six faculties and six objects come into contact to produce cognition. Since faculties and objects are in different places, how could they come into contact? They say that the eye faculty possesses a divine light that goes forth to the object before it, and thus it can see form. The remaining four faculties have no light that reaches their objects; by the power of the divine self, they draw the objects to the faculties, and thus know through contact. As for the single mind faculty, the divine self leads it forth to reach the domain before it, and thus it can know dharmas. In the Tattvasiddhi-śāstra, this view is extensively refuted: If the light of the eye went forth, it ought to see the gross and subtle objects in between. Moreover, if the light went forth, seeing fire it ought to be burned, and seeing water it ought to be wetted. Moreover, if the light went forth, when viewing distant forms from afar, seeing them ought to be delayed; since seeing the distant is not delayed, one clearly knows it does not go forth. Moreover, if the light went forth, seeing distant forms from afar, doubt should not arise. Moreover, if the light went forth, since things inside crystal, and fish or stones inside a deep pool, are all seen by the eye, how could it reach them? Furthermore, if form were seen by coming into contact with it, one presently sees that when an object is placed inside the eye itself, it is not perceived; hence one clearly knows there is no contact. If it is said that due to the self the remaining four objects are made to come to the faculties, there are only aggregates herein; where is there a self that could be said to be capable of drawing them? If the faculties lack light, the power of the divine self cannot lead them forth; if the objects also lack light, how could the power of the divine self cause them to come? Moreover, sound, taste, and the like are not separate from their material substrates; even if there were a divine self, how could it cause them to leave their substrates and come? Question: If sound is not separate from its substrate, since this and that are separated from each other, how can it be heard? Explanation: In the world, seeing and hearing are naturally so. Just as though form is far away the eye can see it, sound is likewise; what is there to marvel at? If it is said that the divine self leads the mind forth, there is no self herein; who leads the mind forth? Moreover, if the mind went forth, there would be no mind in the body, so one should be called a corpse; since a person is not called dead, one clearly knows it does not go forth. Moreover, if the mind went forth, things in other places where one does not see or hear ought to be completely known; because they are not known, one clearly knows it does not go forth. Such are the refutations. What is the correct doctrine? In the Tattvasiddhi teaching, the eye faculty alone produces cognition through separation. The nose, tongue, and body produce cognition through contact. The ear faculty is both separated and in contact: the sound of ringing in the ears is heard through contact, while all other external sounds are heard through separation. The mind is not a material dharma; it neither arrives nor fails to arrive, being neither separated nor in contact. According to the Samyuktābhidharmahṛdaya, the two faculties of eye and ear produce cognition through separation: even hearing the ringing in the ear is hearing through separation. The nose, tongue, and body are the same as in the Tattvasiddhi. The single mind faculty is both separated and in contact. Hence its verse says: 'Two spheres are apprehended without proximity; / Far and near spheres are one; / The rest are uniformly apprehended in proximity.' The 'two spheres [that are] not proximate' are the eye and ear. The 'one of far and near spheres' is the mind faculty. The 'rest uniformly in proximity' refers to the nose, tongue, and body. (This concludes the fourth gate.)