English
English version: External objects such as colors. If these external objects were described as the realms and locations of the eye and so on, the differences in meaning between each root would be difficult to understand. Therefore, the term 'root' is specifically indicated here. This shows that among the created forms, the internal is called 'root' and the external is called 'root-meaning'. Question: What is the meaning of 'root' as mentioned here? Answer: Augmentation, supremacy, direct perception, luminosity, joyful contemplation, and exquisiteness are all meanings of 'root'. Question: If the meaning of augmentation is the meaning of 'root', and all conditioned dharmas augment each other, and the unconditioned also augments the conditioned, then all dharmas should be roots. Answer: Because roots are established based on superiority, there is no such fault. Augmenting conditions have superior and inferior aspects. Know that the superior ones are established as roots. Question: Which root has how many augmentations for whom? Answer: Each of the five roots has augmentation in four aspects: 1. Ornamenting the body; 2. Guiding and nourishing the body; 3. Generating consciousness and so on; 4. Unique functions. First, discuss the eye-root. 'Ornamenting the body' means that although the body has various parts and other roots, if the eye-root is missing, it becomes ugly. 'Guiding and nourishing the body' means that the eyes can see various colors of safety and danger, avoiding danger and approaching safety, so the body can live long. 'Generating consciousness and so on' means that relying on the eye-root, all eye-consciousness and corresponding dharmas can arise. 'Unique functions' means that the function of seeing colors belongs only to the eye-root, and the other twenty-one roots do not have this function. Next, discuss the ear-root. 'Ornamenting the body' means that a deaf person is not lovable. 'Guiding and nourishing the body' means that the ears can hear good and bad sounds, distinguishing between good and bad, avoiding the bad and approaching the good, so the body can live long. 'Generating consciousness and so on' means that relying on the ear-root, all ear-consciousness and corresponding dharmas can arise. 'Unique functions' means that the function of hearing sounds belongs only to the ear-root, and the other twenty-one roots do not have this function. The nose, tongue, and body roots. 'Ornamenting the body' is as described for the eyes and ears. 'Guiding and nourishing the body' means that these three roots consume solid food, so the body can live long. 'Generating consciousness and so on' means that relying on these three roots, nose, tongue, and body consciousness and corresponding dharmas can arise. 'Unique functions' means that the functions of smelling, tasting, and sensing flavors and touch belong to the nose, tongue, and body, not to the other roots. Question: What are the superior virtues of these five roots? What is their nature? What are their functions? Answer: The virtue of the eye-root is that it serves as the basis for eye-consciousness and corresponding dharmas. The nature of the eye-root is pure form. The ability to see various colors is the function of the eye-root. --------------------------------------------------------------------------------
Chinese
用。余根三事类眼应知。此中且说有业用根。非一切根识所依故。此色澄净故名净色。或复此中与眼识等为所依者。显同分根。说净色言显彼同分。问何谓同分彼同分。根如是二名所目何别。答有业用者名同分根。无业用根名彼同分。如能见色名同分眼。不见色者名彼同分。彼同分眼差别有四。一有过去彼同分眼。谓不能见诸色已灭。二有现在彼同分眼。谓不能见诸色今灭。三有未来彼同分眼。谓不能见诸色当灭。四有未来定不生眼。其同分眼差别唯三。谓除未来定不生眼。耳根等四如眼应知。或复五识各二所依。一俱时生。谓眼等五。二无间灭。谓即意根。唯说识依滥无间意。但言净色五体应同。故净色言简无间意。与眼等识。为所依言。显眼等根差别有五。由斯故说五识所依与等无间缘差别各四句。俱生眼等根为第一句。无间灭心所为第二句。无间灭心为第三句。除前余法为第四句。问谁能见色。为眼根见。为眼识。见为与眼识相应慧见。为心心所和合见耶。汝何所疑一切有过。若眼根见余识行时宁不见色。何不俱取一切境耶。若眼识见。诸识但以了别为相。非见为相岂能见色。若与眼识相应慧见。应许耳识相应慧闻。彼既非闻此云何见。若心心所和合能见。诸心心所和合不定。谓善眼识与二十二心所相应。不善 眼识与二十一心所相应。有覆无记眼识与十八种心所相应。无覆无记眼识与十二种心所相应。既不决定云何和合。答眼根能见。然与眼识合位非余。譬如眼识了别色用依眼方有。又如受等领纳等用必依于心。此亦应尔。由斯理趣余识行时。眼既识空不能见色。亦无俱取一切境失。以一相续中无二心转故。问何故具六所依所缘。而一相续中无六识俱转。答等无间缘唯有一故。复有余义。若眼识见谁复能识。若慧见者谁复能知。若心心所和合能见。诸法一一业用不同。于中定无和合见义。又应一体有二作用谓许能见及领纳等。复有余义。若识见者识无对故。则应能见被障诸色。慧及和合应知亦然。是故眼根独名能见。问已知见用唯属眼根。眼见色时为二为一。答此不决定。若开两眼观诸色时则二俱见。以开一眼按一眼时。便于现前见二月等。闭一按一此事则无。是故有时二眼俱见。又发智论说俱见因。谓双开时见分明等。两耳两鼻应知亦然。问何缘二眼二耳二鼻。虽各两处而立一根。答二处眼等体类一故。二所取境一界摄故。二能依识一识摄故。又二俱时能取境故。虽有两处而立一根。女根男根即身根摄。是故于此不别立根。眼根极微布眼精上。对境而住如香菱花。耳根极微在耳穴内。旋环而住如卷桦皮。鼻根极微居鼻頞 现代汉语译本：眼识与二十一种心所相应（相应指同时生起，共同作用）。有覆无记（有覆指被烦恼覆盖，无记指非善非恶）的眼识与十八种心所相应。无覆无记的眼识与十二种心所相应。既然不确定，如何能和合呢？ 回答：眼根（眼球）能够见（色），然而它与眼识结合的位置不是其他地方。譬如眼识了别色相的作用，依靠眼根才能有。又如受（感受）、想（表象）、行（意志）、识（识别）等领纳等作用，必定依存于心。这里也应当如此。由于这个道理，在其他识（耳识、鼻识等）运作时，眼根既然是空（没有作用）的，就不能见色。也没有同时取一切境的过失。因为在一个相续（生命流）中，没有两个心同时运作的缘故。 问：为什么具备六所依（眼、耳、鼻、舌、身、意）和六所缘（色、声、香、味、触、法），而一个相续中没有六识同时运作呢？ 答：因为等无间缘（紧接着的因缘）只有一个的缘故。还有其他意义。如果眼识见，谁又能识（辨别）呢？如果慧（智慧）见，谁又能知（了解）呢？如果心和心所和合能见，那么诸法一一的业用不同，其中必定没有和合见的道理。又应该一个自体有两种作用，即允许能见和领纳等。还有其他意义。如果识见，识没有对立，那么就应该能见被遮挡的诸色。慧以及和合，应该知道也是这样。所以眼根单独被称为能见。 问：已经知道见的作用只属于眼根，那么眼见色时，是二（眼根和眼识）还是一个（整体）？ 答：这不确定。如果睁开两眼观看诸色时，那么就是两个都见。因为睁开一只眼，按住另一只眼时，就能在眼前看见两个月亮等。闭上一只，按住另一只，这件事就没有了。所以有时两眼都见。而且《发智论》说同时见的因，是双眼睁开时，见得分明等。两耳两鼻，应该知道也是这样。 问：为什么两只眼、两只耳、两个鼻，虽然各有两个地方，却只立一个根？ 答：因为两个地方的眼等，体性种类相同。两个所取的境，被一个界（色界、声界等）所摄。两个能依的识，被一个识所摄。而且两个同时能取境。虽然有两个地方，却只立一个根。女根（女性生殖器官）和男根（男性生殖器官）被身体根所摄。所以在这里不另外立根。眼根的极微（最小单位）分布在眼球表面，对着境而住，像香菱花。耳根的极微在耳孔内，旋转环绕而住，像卷起来的桦树皮。鼻根的极微在鼻子的鼻頞（鼻梁）处。
English
English version: Eye-consciousness corresponds with twenty-one mental factors (cetasikas) (corresponding means arising simultaneously and working together). Defiled and indeterminate (defiled means covered by afflictions, indeterminate means neither good nor bad) eye-consciousness corresponds with eighteen mental factors. Undefiled and indeterminate eye-consciousness corresponds with twelve mental factors. Since it is not determined, how can they combine? Answer: The eye-faculty (eye-ball) is able to see (form), however, its position of combination with eye-consciousness is not elsewhere. For example, the function of eye-consciousness to distinguish forms relies on the eye-faculty to exist. Also, functions such as feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), which are receptive, must rely on the mind. It should be the same here. Due to this reason, when other consciousnesses (ear-consciousness, nose-consciousness, etc.) are operating, since the eye-faculty is empty (without function), it cannot see form. There is also no fault of simultaneously grasping all objects. Because in one continuum (life stream), there are no two minds operating simultaneously. Question: Why is it that although there are six bases (eye, ear, nose, tongue, body, mind) and six objects (form, sound, smell, taste, touch, dharma), there are no six consciousnesses operating simultaneously in one continuum? Answer: Because there is only one immediately preceding condition (samanantarapratyaya). There are other meanings as well. If eye-consciousness sees, who can recognize (discriminate)? If wisdom (prajna) sees, who can know (understand)? If the mind and mental factors combine to see, then the functions of each dharma are different, and there is definitely no principle of combined seeing among them. Furthermore, one self should have two functions, that is, allowing both seeing and receiving, etc. There is another meaning. If consciousness sees, since consciousness has no opposition, then it should be able to see obstructed forms. It should be known that wisdom and combination are also like this. Therefore, the eye-faculty alone is called able to see. Question: It is already known that the function of seeing belongs only to the eye-faculty, so when the eye sees form, is it two (eye-faculty and eye-consciousness) or one (whole)? Answer: This is not determined. If one opens both eyes to look at forms, then both see. Because when one opens one eye and presses the other eye, one can see two moons, etc., in front of them. Closing one and pressing the other, this does not happen. Therefore, sometimes both eyes see. Moreover, the *Jnanaprasthana* says that the cause of seeing simultaneously is that when both eyes are open, the seeing is clear, etc. It should be known that the two ears and two noses are also like this. Question: Why is it that although there are two eyes, two ears, and two noses, each with two locations, only one faculty is established? Answer: Because the nature and type of the eyes, etc., in the two locations are the same. The two objects taken are included in one realm (form realm, sound realm, etc.). The two consciousnesses that rely on them are included in one consciousness. Moreover, the two can simultaneously grasp objects. Although there are two locations, only one faculty is established. The female faculty (female reproductive organs) and the male faculty (male reproductive organs) are included in the body faculty. Therefore, no separate faculty is established here. The ultimate particles (smallest units) of the eye-faculty are distributed on the surface of the eyeball, facing the object and residing like a fragrant water lily. The ultimate particles of the ear-faculty are inside the ear canal, rotating and encircling, residing like rolled birch bark. The ultimate particles of the nose-faculty are at the nose bridge of the nose. --------------------------------------------------------------------------------
Chinese
内。背上面下如双爪甲。舌根极微布在舌上形如半月。然于舌中如毛发量无舌根微。身根极微遍诸身分。 五事毗婆沙论卷上 大正藏第 28 册 No. 1555 五事毗婆沙论 五事毗婆沙论卷下 尊者法救造 三藏法师玄奘奉 诏译分别色品第一之余 问所造色内根所摄者我已了知。今复欲闻非根摄者愿说其相。答色声香味所触无表。此中色谓好显色等。若青黄等色不变坏名好显色。此若变坏名恶显色。若平等者名二中间。似显处色。问色处有二。一显二形。何故此中唯辩显色。答今于此中应作是说。色有二种。一显二形。显色谓青黄等。形色谓长短等。而不说者有何意耶。谓显色粗及易知故。如是诸色于六识中二识所识。谓眼及意先用眼识唯了自相。后用意识了自共相。谓彼诸色住现在时。眼识唯能了彼自相。眼识无间起分别意识。重了前色自相或共相。然此所起分别意识。依前眼识缘前色境。如是意识正现在时。所依所缘并在过去。由斯五境住现在时。意识不能了彼自相。是故色境二识所识。谓诸眼识现在前时。唯了现在自相非共。若诸意识现在前时。通了三世自相共相。以诸意识境界遍故。有分别故。眼识无间非定起意识。于六识身容随起一种。若眼识无间定起意 内。背的上面像两个爪子和指甲。舌根极其细微地分布在舌头上，形状像半月。然而在舌头中间，像毛发一样细微，没有舌根的微细之处。身根极其细微，遍布全身。 《五事毗婆沙论》卷上 大正藏第28册 No. 1555 《五事毗婆沙论》 《五事毗婆沙论》卷下 尊者 Dharma-trāta（法救）造 三藏法师 Xuanzang（玄奘）奉 诏译《分别色品》第一之余 问：所造色中属于内根所摄的，我已经了解了。现在想听闻不属于根所摄的，希望您能说说它的相状。答：色、声、香、味、所触、无表色。这里说的色，是指好的显色等等。如果青色、黄色等颜色没有变坏，就叫做好的显色。如果变坏了，就叫做恶的显色。如果平等，就叫做二者中间的颜色。类似于显处色。问：色处有两种，一是显色，二是形色。为什么这里只辨析显色？答：现在在这里应该这样说，色有两种，一是显色，二是形色。显色是指青色、黄色等。形色是指长、短等。而不说形色有什么用意呢？因为显色粗显而且容易知道。像这样的各种颜色，在六识中被两种识所识别，就是眼识和意识。先用眼识只了别自相，后用意识了别自相和共相。就是说，这些颜色停留在现在的时候，眼识只能了别它的自相。眼识没有间隔地生起分别意识，重新了别前面的颜色，可以是自相，也可以是共相。然而这个生起的分别意识，依靠前面的眼识，缘取前面的色境。像这样，意识正在现在的时候，所依靠的和所缘取的都在过去。因此，五境停留在现在的时候，意识不能了别它的自相。所以色境被两种识所识别。就是说，当眼识现在生起的时候，只了别现在的自相，不是共相。如果意识现在生起的时候，通达了三世的自相和共相。因为意识的境界是普遍的，有分别的缘故。眼识没有间隔，不一定生起意识。在六识身中，容许随之生起一种。如果眼识没有间隔，一定生起意