般若波羅蜜多心經贊 1.38

1.38

第三出體者，眼根者如諸論說，四大所造，眼識所依，淨色為體。如說眼根，乃至耳根，四大所造，耳識所依，淨色為體。意根通用八識為體。色者，如《集論》說，四大所造，眼根所行，二十五色以為自性，謂青、黃、赤、白、長、短、方、圓、麁、細、高、下、若正、不正、光、影、明、闇、雲、烟、塵、霧、逈色、表色、空一顯色。聲有十一，謂若可意、若不可意、若俱相違、若因受大種、若因不受大種、若因俱大種、若世所共成、若成所引、若遍計所執、若聖言所攝、若非聖言所攝。香有六種，謂好香、惡香、平等香、俱生香、和合香、變異香。味有十二，苦、酢、甘、辛、鹹、淡、若可意、若不可意、若俱相違、若俱生、若和合、若變異。觸有二十六，所謂四大、滑、澁、輕、重、軟、緩、急、冷、饑、渴、濁、飽、力、劣、悶、癢、黏、病、老、死、疲、息、勇。如此五塵，廣如《雜集》，諸論同異，具如別章。法處即用百法門中八十二法以為自性，謂心所法中五十一；色中有一，謂法處色；不相應二十四；無為有六。依《集論》等，八十八法以為自性，謂四種法處色及二無為，具如彼說。餘門分別，廣如別章。

Third, regarding identifying the essence: As stated in the treatises, the eye faculty has for its essence subtle matter made of the four great elements, upon which eye-consciousness relies. As it is said of the eye faculty, so too through to the ear faculty: it has for its essence subtle matter made of the four great elements, upon which ear-consciousness relies. The mental faculty generally takes the eight consciousnesses as its essence. As for form, as stated in the Abhidharmasamuccaya, it has for its intrinsic nature twenty-five forms that are made of the four great elements and are the domain of the eye faculty—namely: blue, yellow, red, white, long, short, square, round, coarse, fine, high, low, straight, crooked, light, shadow, brightness, darkness, cloud, smoke, dust, mist, far form, indicative form, and the manifesting form of space. Sound has eleven [kinds], namely: agreeable, disagreeable, or neither; caused by grasping the great elements, caused by not grasping the great elements, or caused by both great elements; generally accepted by the world, introduced by cultivation, imputed by conceptualization, subsumed under noble speech, or not subsumed under noble speech. Odour has six kinds, namely: good odour, bad odour, neutral odour, innate odour, composite odour, and transformed odour. Taste has twelve [kinds]: bitter, sour, sweet, acrid, salty, bland, agreeable, disagreeable, neither, innate, composite, and transformed. Tangibles have twenty-six, namely: the four great elements, smoothness, roughness, lightness, heaviness, softness, slackness, tautness, cold, hunger, thirst, turbidity, satiety, strength, debility, faintness, itching, stickiness, illness, aging, death, exhaustion, rest, and vigour. For these five dust-objects, elaborate explanations are as in the Abhidharmasamuccaya-vyākhyā; the agreements and differences among the treatises are fully set forth in a separate chapter. The base of mental objects takes as its intrinsic nature eighty-two dharmas among the hundred dharmas: fifty-one among mental factors; one among forms, namely form belonging to the base of mental objects; twenty-four conditioned dharmas non-concurrent with mind; and six unconditioned dharmas. Relying on the Abhidharmasamuccaya and others, it takes eighty-eight dharmas as its intrinsic nature, namely the four kinds of form belonging to the base of mental objects and two unconditioned dharmas, fully as explained therein. Analysis through other headings is extensive, as in a separate chapter.