俱舍論記 2.171

2.171

「即由無間至都無片物」者，答。即由根、境無間生時名取至境。謂於根、境中間都無片物，乃至無有容一極微，名無間至，非實相觸。言無間者，無餘礙色中間間隔，故名無間。或名定問，定有間隔。若依《正理》第八，具說二種。故彼論云「故彼涅間言定，顯隣近義。此中涅言，或顯定義。定有間隙，故名定間。如定有熱，故名定熱。是定有隙，理得成義。或顯無義，謂此中無如極微量觸色所間，故名無間。」問：鼻、舌、身三復有何理非觸境著？又俱名至，何故唯一立以觸名？解云：所以根、境不相觸者，諸法四邊各有勢用，如人四邊皆有勢運，若遇水、鏡等緣，其像即現。極微亦爾，各有勢力，相逼之時互相拒遏不得觸著，故不相觸。故《正理》云「雖於中間有少空隙，而有勢力拒遏其行（已上論文）。」三根雖俱名至，非無差別。鼻根取香，假說一微分為四分，鼻取香中間，相去有三分空處，舌取味有二分空處，身取觸有一分空處。所以然者？香體微妙勢力復強，所以稍遠。味體次麁，力勢次劣。觸體最麁其力最弱，故最近者名為所觸，身名能觸。若謂所觸亦能觸者，應許身根亦是所觸，則境、有境便應雜亂，然無雜亂，立境、有境。餘二稍遠，立香味名。故《正理》第八云「隣近雖同，而於其中有品別故。如眼瞼等雖至名同，而於其中非無品別。非眼瞼等同得至名，即令一切至無差別。瞼籌藥醫於彼眼根漸隣近中，品類別故。」

"Precisely because of non-interval ... there is nothing at all": the reply. Precisely when faculty and object arise without interval, this is called apprehending an arrived object. That is, between the faculty and the object there is nothing at all, not even room for a single paramāṇu; this is called arrival without interval, not actual mutual contact. 'Without interval' (*nirantara*) means there is no other obstructive form intervening in between; hence it is called without interval. Alternatively, it is called 'definitely intervaled' (*niyatāntara*), meaning there is definitely an interval. According to the eighth fascicle of the *Nyāyānusāra*, both kinds are explained in full. Thus that treatise says: "Therefore, the word *niḥ* in *nirantara* signifies 'definite', indicating the meaning of proximity. Here, the word *niḥ* may indicate definiteness: there is definitely an interval (*antara*), hence it is called 'definitely intervaled'. Just as where there is definitely heat it is called 'definitely hot' (*niyoṣṇa*), so here having definitely an interval is logically established. Or it indicates negation (*abhāva*): namely, in between there is no tangible matter (*spraṣṭavya-rūpa*) the size of a paramāṇu intervening, hence it is called 'without interval' (*nirantara*)." Question: By what reasoning do the nose, tongue, and body not touch their objects? And since all three are called 'arrived', why is only one established with the name 'tangible' (*spraṣṭavya*)? It is explained: The reason why faculty and object do not touch is that phenomena on all four sides have their own functional force, just as a person on all four sides has bodily momentum, and upon meeting conditions such as water or a mirror, their reflection appears. Paramāṇus are also like this: each has its own force, and when they press against one another they mutually resist and repel each other so that they cannot make contact, and therefore do not touch. Hence the *Nyāyānusāra* says: "Although there is a slight empty gap in between, there is a force that resists and repels their movement." (Thus far the treatise text). Although the three faculties are all called 'arrived', they are not without distinctions. When the olfactory faculty apprehends odor, metaphorically speaking of one paramāṇu divided into four parts, between the nose and the odor it apprehends there is an empty space of three parts; the tongue apprehending taste has an empty space of two parts; the body apprehending touch has an empty space of one part. Why is this so? The substance of odor is subtle and its force is strong, and therefore it is somewhat farther away. The substance of taste is next in coarseness, and its force is correspondingly inferior. The substance of touch is the coarsest and its force is the weakest; therefore that which is closest is called the object of touch (*spraṣṭavya*), and the body is called the apprehender of touch (*spraṣṭṛ*). If the object of touch were also said to be able to touch, one would have to allow that the bodily faculty is also an object of touch, and then object (*viṣaya*) and possessor of object (*viṣayin*) would be conflated. But since they are not conflated, object and possessor of object are established separately. The other two are somewhat farther away, and are established with the names odor and taste. Hence the eighth fascicle of the *Nyāyānusāra* says: "Although their proximity is the same, among them there are gradations. Just as eyelids and the like share the name 'arrived', yet among them there are distinctions of grade. It is not that because eyelids, probes, eye salves, and physicians all obtain the name 'arrived', all arrival is made without distinction. Eyelids, applicator probes, salves, and physicians, in their gradual proximity to the visual faculty, have distinctions of category."