俱舍論記 1.129

1.129

「有餘師說至有長等故」者，敘異說。唯光、明色其體清妙，以散空中無形狀故，唯生顯智。現見世間青、黃、赤、白、影、闇色處，其相稍麁，形狀可了，有長等故。此非正義，諸論皆說影、闇色等初句攝故。若依《婆沙》七十五有一說：空界色為第四句。此非正義，諸論皆說顯色攝故。若依《正理》三十四有一說意：香、味、觸及無表色為第四句。故彼論云「或有色聚俱非可知，如香、味等及無表聚。」《正理論》意約六境說，然不說聲，以非恒故，或等中攝。此於正義亦不相違，若依《識身》十一意：說五根、四境及無表色為第四句。故彼論云「無顯無形者，謂若諸色無顯無形。」《識身論》意據十一種色四句分別，此於正義亦不相違。

On "Other masters say […] because there are long and so on": this relates an alternative view. Only the forms of radiance and brightness are clear and subtle in essence, and because they are dispersed in the open sky without configuration, they generate only the cognition of colour. What is seen in the world at the loci of the forms of blue, yellow, red, white, shadow, and darkness is somewhat coarse in appearance and their configuration is discernible, because they have long and so on. This is not the orthodox view, because all the treatises state that the forms of shadow, darkness, and so on are included in the first alternative. According to the Mahāvibhāṣā, fascicle 75, there is an opinion that the form of the dimension of space constitutes the fourth alternative. This is not the orthodox view, because all the treatises state that it is subsumed under colour. According to the intention of an opinion in the Nyāyānusāra, fascicle 34: smell, taste, tangibles, and unmanifest form constitute the fourth alternative. Hence that treatise says: "Or there are aggregates of form of which neither is knowable, such as the aggregates of smell, taste, and so forth, as well as the unmanifest." The intention of the Nyāyānusāra is stated with reference to the six sense-objects; however, it does not mention sound because it is not constant, or it is subsumed under "and so forth." This also does not contradict the orthodox view. According to the intention of the Vijñānakāya, fascicle 11: the five sense-faculties, the four sense-objects, and unmanifest form are said to constitute the fourth alternative. Hence that treatise says: "'Those without colour and without shape' refers to all forms that lack both colour and shape." The intention of the Vijñānakāya is based on the fourfold classification of the eleven kinds of form; this also does not contradict the orthodox view.