大乘義章 8.68

8.68

次就報義分別諸入。眼等五根，依如《成實》，一向是報。毘曇法中，有報非報。過因生者，說之為報；長養之根及依禪定修習起者，說為非報。意入一種，通報非報。色等五塵，《成實》唯報。毘曇法中，聲入一種一向非報。何故如是？彼論宣說，色報無間，聲聲有間，是故非報。又復色報，酬因已定，不隨心轉。聲則不爾，大小隨心、輕重任意，是故非報。問曰：若言聲非報者，經中宣說「施鐘鈴等得好音聲」，云何非報？論自釋言「由施鍾鈴得好四大，在於咽喉發聲微妙，從其所依故說為報，聲體非報。」餘之四塵，通報非報，報根俱者說之為報，餘者非報。問曰：外色香味觸等是其依果，云何非報？論自釋言「善惡業風，吹諸眾生往好惡處。而所往處，不由業生，是故非報。」大乘法中，色等五塵，通報非報，從過因生一向是報，變化所為及餘一切現方便起皆悉非報。法入之中，通報非報。善惡等法，三無為等說為非報，餘者是報。義別如是。

Next, distinguishing the various āyatanas in terms of the meaning of retribution: the five faculties such as the eye, according to the Tattvasiddhi, are uniformly retribution. In the Abhidharma teaching, there are retribution and non-retribution: those born of past causes are described as retribution; sustained faculties and those arisen from cultivating dhyāna are described as non-retribution. The single mind āyatana encompasses both retribution and non-retribution. The five objects such as form, in the Tattvasiddhi, are solely retribution. In the Abhidharma teaching, the sound āyatana alone is uniformly non-retribution. Why is this? That treatise teaches that the retribution of form is uninterrupted, whereas sound after sound has intervals, and therefore it is not retribution. Furthermore, the retribution of form is already fixed in requital of causes and does not alter in accordance with the mind; sound is not like this, its loudness or softness following the mind and its lightness or heaviness being at will, hence it is not retribution. Question: If it is said that sound is not retribution, the sūtra teaches that 'by giving bells, chimes, and the like, one obtains a fine voice'; how is it not retribution? The treatise itself explains: 'Due to giving bells and chimes, one obtains excellent great elements situated in the throat, which emit subtle and wondrous sound; spoken of as retribution on the basis of its support, the substance of sound itself is not retribution.' The other four objects encompass both retribution and non-retribution: those co-occurring with retribution faculties are described as retribution, while the rest are non-retribution. Question: External forms, fragrances, tastes, tangibles, and so forth are environmental fruits; how are they not retribution? The treatise itself explains: 'The wind of wholesome and unwholesome karma blows sentient beings to good or bad places; but the places to which they go do not arise from karma, and are therefore not retribution.' In the Mahāyāna teaching, the five objects such as form encompass both retribution and non-retribution: those arisen from past causes are uniformly retribution; those made by supernormal transformations and all other arisen through present expedient means are entirely non-retribution. Within the dharma āyatana, they encompass both retribution and non-retribution: wholesome and unwholesome dharmas, the three unconditioned dharmas, and the like are described as non-retribution, while the rest are retribution. Such are the distinctions in meaning.