俱舍論記 1.120

1.120

青黃赤白，現見可知。言長短者，長、短極微各有別體，相雜而住，形長見短、形短見長。問：若長、短等別有極微，何故《婆沙》一百三十六云「應知極微是最細色，非長、短、方、圓等。」解云：《婆沙》據別一微，是最細分更不可折，非眼所見言非長等。此論據見已去，有實體類故、成長等故，故名長等。若泛明長、短，亦通假、實。若二十種色中長、短相對，以實對實。若通約諸假聚相對辨長、短，即以假對假。故《婆沙》第九解諸有中，第三師云：五相待有，謂此彼岸長短事等。又解：可量已去名長，不可量者名短。世間形長說為短者，於彼長中假說為短，如於重中假說為輕。問：此短極微既有眾多，如何說彼而不可量？解：雖有多體而不可量，如輕極微雖有多體而不可秤，短極微雖多而不可量。若言眼見，寧不可量？顯亦眼見，應當可量。若言同聚應可量者，香等同聚應亦可量。此既雜住而不可量，短與長雜亦不可量。方謂界方，圓謂團圓，中凸名高，中凹名下。問：長與高何別？短與下何殊？解云：長、短據四邊，高、下據處中。然世人言此物高、下，於長、短中說高、下故。又解：長、短據橫，高、下約竪。世間言竪名長、短者，於高、下中說長、短故。龍氣名雲，火氣名烟，風吹細土名塵。餘色如文自釋。問：像色二十種色中，何色所收，解云：顯攝非形。夫是形色，必依極礙能表有形。鏡等中像觸不能了，猶如影等，故非是形。言見形者，似形非實，如鏡中火似火非真。於顯色中如其所應，青、黃、赤、白四色所攝。說像是顯非是形色，廣如《正理》三十四說。所以得知非餘顯者，有光之處必無有影，光中像現故像非影。說像非影，廣如《正理》。像非餘顯，雖未見文，准影可知。既光中像現，表像非影，准知光中像現，表像非闇。既光中像現，像非影闇，准知影中像現，像非光明。若言光中像現即是光攝，影中像現即是影攝。此亦非理，日焰名光，非日焰故。障光明生名影，非障起故。雲、烟、塵、霧亦顯亦形，理非像色，像色非形故。有說：雲等是顯色者。此非定證。又在空中，理非像故。

Blue, yellow, red, and white can be known by direct perception. As for long and short: long and short atoms (paramāṇu) each have distinct substances, residing in an intermingled state; where shape is long, one sees short; where shape is short, one sees long. Question: If long, short, and the like have distinct atoms, why does the *Mahāvibhāṣā*, fascicle 136, say: "It should be understood that the atom is the subtlest matter, not long, short, square, circular, etc."? Answer: The *Mahāvibhāṣā* is based on an individual single atom, which is the subtlest part and cannot be further broken down, and is not visible to the eye; hence it says it is not long, etc. This treatise is based on what is visible upwards, which has real substantial types and constitutes long and short; therefore it is named long, etc. If speaking broadly of long and short, it also encompasses both conceptual and real. When long and short are contrasted among the twenty kinds of visible form, real is contrasted with real. If long and short are distinguished by being contrasted across various conceptual aggregations generally, then conceptual is contrasted with conceptual. Therefore, in fascicle 9 of the *Mahāvibhāṣā*, explaining the various types of existence, the third master says: The fifth is relative existence, meaning this bank and the other bank, matters of long and short, and so on. Another explanation says: What can be measured upwards is called long, and what cannot be measured is called short. When a worldly shape that is long is called short, it is nominally called short in comparison to that [greater] length, just as within what is heavy, [the lesser] is nominally called light. Question: Since these short atoms are numerous, how can it be said that they cannot be measured? Answer: Although there are many substances, they cannot be measured, just as although light atoms have many substances, they cannot be weighed; though short atoms are many, they cannot be measured. If one says that because they are seen by the eye, how could they not be measurable?—colors are also seen by the eye, so should they also be measurable? If one says that because they are of the same aggregation they should be measurable, then odors and the like of the same aggregation should also be measurable. Since these [odors] reside intermingled and yet cannot be measured, short intermingled with long also cannot be measured. "Square" means cubical/rectangular, "round" means spherical/circular, convex in the middle is called "high", and concave in the middle is called "low". Question: What is the difference between long and high? How does short differ from low? Answer: Long and short are based on the four sides; high and low are based on the middle. But when worldly people say an object is high or low, it is speaking of high or low within long and short. Another explanation says: Long and short are horizontal, whereas high and low are vertical. When worldly speech refers to the vertical as long and short, it speaks of long and short within high and low. The vapors of dragons are called clouds; the vapors of fire are called smoke; fine earth blown by the wind is called dust. The other colors are explained in the text itself. Question: Among the twenty kinds of visible form, under which color are reflected images (pratibimba) subsumed? Answer: They are subsumed under color and not shape. Shape must rely on extreme obstruction to indicate having shape. The image in a mirror or the like cannot be apprehended by touch, just like shadows and the like; therefore it is not shape. As for saying that one sees shape, it resembles shape but is not real, just as the fire in a mirror resembles fire but is not true fire. Among colors, according to how it corresponds, it is subsumed under the four colors: blue, yellow, red, and white. That images are stated to be color and not shape is explained in detail in *Nyāyānusāra*, fascicle 34. How is it known that it is not the other colors? Where there is sunlight, there is certainly no shadow; since an image appears in sunlight, an image is not a shadow. That an image is not a shadow is explained in detail in *Nyāyānusāra*. Although no text has yet been seen stating that an image is not the other colors, by analogy with shadow it can be known: since an image appearing in sunlight indicates that an image is not shadow, by analogy we know that an image appearing in sunlight indicates that an image is not darkness. Since an image appearing in sunlight shows that an image is neither shadow nor darkness, by analogy we know that an image appearing in shadow shows that an image is neither brightness nor sunlight. If one says that an image appearing in sunlight is subsumed under sunlight, and an image appearing in shadow is subsumed under shadow, this is also unreasonable: the solar blaze is called sunlight, and [an image] is not the solar blaze; that which arises from obstruction of sunlight or brightness is called shadow, and [an image] does not arise from obstruction. Cloud, smoke, dust, and mist are both color and shape; by principle they cannot be image forms, because image forms are not shape. Some say that cloud and the like are color; this is not a definitive proof. Furthermore, they exist in the sky, so by principle they cannot be images.