大般涅槃經義記 6.335

6.335

二就十中簡一去九，「唯色一種可見、可持，乃至可縛」，餘九不爾，故可不殺。唯色一種，一色塵也，為眼照矚故言可見，可得捉持故言可持，輕重可稱，長短可量，可得牽挽，亦可繫縛，是以可殺。依如《毘曇》，色相可見，色形可量，方圓大小可度量故，色性可持、可牽、可縛。質等法故，可稱是觸。若依《成實》，色唯可見，可稱是觸，可持、可量、可牽、可縛是假名色，法塵所收。今此何故說色可見乃至可縛？釋言：此說多同《毘曇》，色相可見，色形可量，色性可持、可牽、可縛、可稱，重觸不離色辨，相從名色。

Second, within the ten, one is selected and nine are set aside: "only form alone can be seen, held, and up to bound," while the remaining nine are not so; hence, one may not kill [them]. "Only form alone" refers to the single dust of form. Because it is illuminated and observed by the eye, it is said to be "visible." Because it can be grasped, it is said to be "holdable." Its lightness and heaviness can be weighed, its length and shortness can be measured, it can be pulled, and it can also be bound; therefore, it can be killed. According to the Abhidharma, the mark of form is visible, the shape of form can be measured—because squareness, roundness, largeness, and smallness can be measured—and the nature of form can be held, pulled, and bound. As it is a matter of physical resistance and the like, being weighable is touch. If according to the Satyasiddhi, form is only visible, being weighable is touch, and being holdable, measurable, pullable, and bindable are nominal forms subsumed under the dust of dharmas. Why does the present [sūtra] say form is visible and up to bindable? The explanation states: this statement mostly accords with the Abhidharma: the mark of form is visible, the shape of form can be measured, and the nature of form can be held, pulled, bound, and weighed; heavy touch is not differentiated apart from form, and following it by association, it is called form.