俱舍論記 1.121

1.121

「有餘師說至第二十一」者，第三敘異說。謂妙高山四邊空中各一顯色，名空一顯色。故《正理》三十四云「空一顯色，謂見空中蘇迷廬山所現純色。」問：空一顯色以何為體？解云：以空界色為體。故《正理論》第一云「有說：色有二十一種。空一顯色第二十一，是即空界色差別。」問：若以空界色為體者，何故《識身論》第十一云「空一顯色，此即如彼青、黃、赤、白。」准彼論文，即以青、黃、赤、白為體。解云：彼論言如彼青、黃、赤、白者，謂妙高山四邊空中各現一色，名空界色。如之言似。此空一顯色，似彼青、黃、赤、白，非即是也。或可如之言是，此空一顯色，即是彼青、黃、赤、白。問：准諸論文：此空界色以影、光、明、闇為體，如何乃說青、黃、赤、白？解云：青、黃、赤、白有其二類。若即質青等，非空界色；若妙高四邊離質青等，亦是空界色。又解：此空界色雖以光、影、明、闇為體，然彼光、影、明、闇若據正顯，隨其所應亦是青、黃、赤、白所攝。故《正理》云「青等四種，是正顯色。雲等八種，是此差別（已上論文）。」若言青等據本以說，若言光等據末以論，各據一義，竝不相違。問：空一顯色即是空界色，空界色是光、影、明、闇。未知空一顯色於影、光、明、闇中以何為體？解云：若據一切空界色，即以光、影、明、闇為體；若據別相，即四色不定。此中言空一顯色是空界色者，此空界色以明為體。妙高山體四寶所成，寶現空中即是明色，故諸論說寶焰名明。以此故知，非光、影、闇。日焰名光，彼非日焰，故非是光。障光、明生、於中餘色可見名影、翻此為闇。非由障生、故非是影。於中見色、故非是闇。由斯理證、定知是明。故此明色即是青、黃、赤、白差別。若作此釋，空一顯色餘師所說正義無違，然別說者為顯差別。

Regarding the passage from "Other masters say […] twenty-first": this is the third part, recounting a differing view. It refers to a single distinct color in the sky on each of the four sides of Mount Meru, called the single color of the sky (ākāśaika-varṇa). Thus the *Nyāyānusāra*, fascicle 34, states: "The single color of the sky refers to seeing the pure color manifested by Mount Sumeru in the sky." Question: What is the entity of the single color of the sky? Answer: It takes the matter of the element of space (ākāśa-dhātu-rūpa) as its entity. Thus the *Nyāyānusāra*, fascicle 1, states: "Some say: There are twenty-one kinds of visible form. The single color of the sky is the twenty-first, which is a distinction within the matter of the element of space." Question: If it takes the matter of the element of space as its entity, why does the *Vijñānakāya*, fascicle 11, say: "The single color of the sky is just like that blue, yellow, red, and white"? Following that text, it would take blue, yellow, red, and white as its entity. Answer: When that treatise says "like that blue, yellow, red, and white," it refers to each single color appearing in the sky on the four sides of Mount Meru, which is called the matter of the element of space. "Like" (如) means "similar to." This single color of the sky is similar to that blue, yellow, red, and white; it is not identical with them. Or, "like" means "is"; this single color of the sky is precisely that blue, yellow, red, and white. Question: Following the various texts, this matter of the element of space takes shadow, sunlight, brightness, and darkness as its entity; how could it be said to be blue, yellow, red, and white? Answer: There are two classes of blue, yellow, red, and white. If they are blue, etc., inherent to solid matter, they are not the matter of the element of space; if they are blue, etc., separate from solid matter on the four sides of Mount Meru, they are also the matter of the element of space. Another explanation says: Although this matter of the element of space takes sunlight, shadow, brightness, and darkness as its entity, nonetheless, if sunlight, shadow, brightness, and darkness are considered in terms of primary color, according to how they correspond, they are also subsumed under blue, yellow, red, and white. Thus the *Nyāyānusāra* states: "The four kinds such as blue are primary colors. The eight kinds such as cloud are their distinctions (end of citation)." Stating blue and the like is spoken based on the root, while stating sunlight and the like is discussed based on the branches; each is based on one perspective, and they do not contradict each other. Question: The single color of the sky is precisely the matter of the element of space, and the matter of the element of space is sunlight, shadow, brightness, and darkness. It is not yet known: among shadow, sunlight, brightness, and darkness, what does the single color of the sky take as its entity? Answer: If considered in terms of all matter of the element of space, it takes sunlight, shadow, brightness, and darkness as its entity; if considered in terms of its specific characteristics, then the four colors are indeterminate. Here, when it is said that the single color of the sky is the matter of the element of space, this matter of the element of space takes brightness as its entity. The body of Mount Meru is composed of four jewels; the jewels manifesting in the sky are precisely the color of brightness; hence the various treatises state that the blaze of jewels is called brightness. By this it is known that it is not sunlight, shadow, or darkness. The solar blaze is called sunlight, and that is not the solar blaze; hence it is not sunlight. That which arises when sunlight or brightness is obstructed, in which other forms can be seen, is called shadow; the opposite of this is darkness. Because it does not arise from obstruction, it is not shadow. Because colors are seen within it, it is not darkness. By proof of this reasoning, we definitely know it is brightness. Therefore, this color of brightness is precisely a distinction of blue, yellow, red, and white. If this explanation is adopted, what is stated by other masters regarding the single color of the sky does not contradict the correct doctrine; however, stating it separately is done to demonstrate its distinctiveness.