般若波羅蜜多心經贊 1.37

1.37

次釋名者，先總後別。初即總明十二處者，十二是舉數，處是生長義，謂六根、境生長一切心、心所法故名為處，六釋之中是帶數釋。後別名者，如《瑜伽論》第三卷說，「復次，屢觀眾色，觀而復捨，故名為眼。數數於此聲至能聞，故名為耳。數由此故能嗅諸香，故名為鼻。能除飢羸，數發言論，表彰呼召，故名為舌。諸根所隨，周遍積聚，故名為身。愚夫長夜瑩飾藏護，執為己有，計為我所及我。又諸世間依此假立種種名想，謂之有情、人與命者、生者、意生及儒童等，故名為意。數可示現，在其方所，質礙可增，故名為色。數宜數謝，隨增異論，故名為聲。離質潛形，屢隨風轉，故名為香。可以舌嘗，屢招疾苦，故名為味。數可為身之所證得，故名為觸。遍能任持，唯意憶性，故名為法」。

Next is explaining the names, first generally and then specifically. First, generally clarifying the twelve bases: 'twelve' is specifying the number; 'base' (āyatana) has the meaning of generating and growing, meaning that the six faculties and objects generate and grow all mind and mental factors, hence they are called bases; among the six compound analyses, it is a numeral determinative compound (digu-samāsa). Next, the specific names are as explained in the third fascicle of the Yogācārabhūmi-śāstra: "Furthermore, repeatedly observing various colors, observing and then relinquishing them, it is therefore called the eye. Repeatedly, upon sounds arriving here, being able to hear them, it is therefore called the ear. Because by this one can repeatedly smell various scents, it is therefore called the nose. Being able to dispel hunger and emaciation, repeatedly producing speech, expressing, and calling out, it is therefore called the tongue. Followed by all the faculties, being a pervasive accumulation, it is therefore called the body. Ordinary persons throughout the long night adorn, conceal, and protect it, clinging to it as their own, conceiving it as 'mine' and 'self'. Furthermore, the worldly, relying on this, nominally designate various names and notions, calling it sentient being, person, jīva, born one, mind-born, māṇava, and so forth; therefore it is called mind. Repeatedly demonstratable, located in a spatial direction, and its material obstruction can increase; therefore it is called form. Frequently appropriate and frequently passing away, giving rise to diverse discourses accordingly; therefore it is called sound. Detached from matter and concealed in form, repeatedly moving with the wind; therefore it is called scent. Capable of being tasted by the tongue, repeatedly incurring illness and suffering; therefore it is called taste. Frequently capable of being experienced by the body; therefore it is called touch. Universally capable of sustaining, an object remembered solely by the mind; therefore it is called dharma."