俱舍論記 1.166

1.166

「論曰至表示風故」者，就長行中，一釋頌、二釋色義。此即初文。地謂顯、形色處為體。世人相示皆指形、顯，故佛隨世約顯與形立地名想。水火亦爾。唯有風界即名為風，以世計動風體故。此是異說，亦言顯、形，通表示風。此是正說。問：假地、水、火、風皆以色、香、味、觸為體，何故偏言形、顯？解云：偏言色者從多分說，謂世多於地、水、火、風以顯、形色而相指示，非多於彼地、水、火、風以香、味、觸而相指示。又解：色遍、勝故。謂世雖說我今嗅地，而不多說嗅水、火、風。世雖亦言我今甞水，而不多說甞地、風、火。雖亦言觸地、水、火，風即地等界故，故雖假地等皆有香、味、觸，而形與顯通能表示地、水、火、風遍勝體強，是故偏說。

"The Śāstra says: […] because they indicate wind": In the prose commentary: first, it explains the verse; second, it explains the meaning of matter (rūpa). This is the initial text. 'Earth' refers to having the sense bases of visible color (varṇa) and shape (saṃsthāna) as its substance. When worldly people point things out to one another, they always point to shape and visible color; therefore, following worldly conventions, the Buddha established the designation and conception of 'earth' based on visible color and shape. Water and fire are likewise. Only the wind element is named 'wind', because the world conceives of motion as the substance of wind. This is an alternative view. It is also said that visible color and shape generally indicate wind; this is the correct view. Question: Since conventional earth, water, fire, and wind all take color, smell, taste, and tangibles as their substances, why does it speak only of shape and visible color? The explanation is: Speaking specifically of visible form follows what is most prevalent, meaning that the world mostly points out earth, water, fire, and wind to one another by visible color and shape, not by smell, taste, and tangibles. Another explanation: Because visible form is pervasive and prominent. That is, although the world says 'I now smell earth', they do not often say they smell water, fire, or wind. Although the world also says 'I now taste water', they do not often say they taste earth, wind, or fire. Although they also speak of touching earth, water, and fire, wind is itself the element of earth and so forth; therefore, although conventional earth and so forth all possess smell, taste, and tangibles, shape and visible color can generally indicate earth, water, fire, and wind and are pervasive, superior, and forceful in substance; hence they are spoken of specifically.