俱舍論記 4.19

4.19

「此義可信至不相離故」者，此即答也。風中有顯，此義但可依教故信，不可比知。或所合香，鼻現可取，香與顯色不相離故。風中有香，明知有顯，此即以香證顯。雖有黃、黑等風現亦可取，此據微細清風為問答也。問：於欲界中色、香、味、觸定不相離，何故此中偏問於色？解云：恐文繁廣不能具說，色在初故舉初顯後。又解：清風顯色相，相隱難知，所以偏問。於餘色聚形，色、香、味、觸等相顯，故略不論。又解：隨外所疑，即便為問，何必遍舉。問：若言欲界色、香、味、觸定不相離，何故《正理》第二有一師釋大云「有說一切色等聚中具有堅等，故名為大。風增聚中闕於色等，火增聚中闕於味等，色界諸聚皆無香、味。」准彼師釋大，風中闕色、味，火增中闕味、香，是即欲界八微亦有相離。云何此中乃言風中有顯，欲界八微定不相離？解云：《正理》有說非是正義。又解：此說據顯言闕，據隱非無。若作斯解，亦不相違。

Regarding "This principle can be believed [...] because they are inseparable": this is the answer. That there is visible form in wind can only be believed relying on the scriptural teaching, and cannot be known by inference. Or, the odor combined with it can presently be grasped by the nose, and odor and visible form are inseparable. Since there is odor in wind, it is clearly known that there is visible form; this is using odor to prove visible form. Although yellow, black, and other winds can also presently be apprehended, this question and answer are framed based on a subtle, clear wind. Question: In the desire realm, form, odor, taste, and tangibles are definitively inseparable; why is it that here the question asks exclusively about visible form? Explanation: Fearing that the text would become overly voluminous and unable to state everything, because visible form is at the beginning, the beginning is cited to indicate the rest. Another explanation: The characteristics of visible form in clear wind are subtle and difficult to know, which is why it is exclusively questioned. In other aggregations of form, shapes, visible forms, odors, tastes, tangibles, and so forth are evident, and thus they are omitted from discussion. Another explanation: In accordance with what outsiders doubt, questions are raised accordingly; why must everything be cited comprehensively? Question: If it is said that in the desire realm form, odor, taste, and tangibles are definitively inseparable, why does a master explaining the great [elements] in fascicle 2 of the Nyāyānusāra state: "Some say that all aggregations of form and so on possess solidity and so on, and therefore are called 'great.' Aggregations where wind is increased lack form and so on; aggregations where fire is increased lack taste and so on; all aggregations in the form realm lack odor and taste"? According to that master's explanation of the great [elements], wind lacks form and taste, and fire's increase lacks taste and odor; that is to say, even in the desire realm, the eight subtle atoms also admit of separation. How can it be said here that in wind there is visible form, and that the eight subtle atoms of the desire realm are definitively inseparable? Explanation: What is said in the Nyāyānusāra is not the orthodox doctrine. Another explanation: This statement speaks of deficiency based on what is manifest, but based on what is hidden they are not absent. If one makes this interpretation, there is also no contradiction.