俱舍論記 4.23

4.23

「二俱有過至有太多失」者，此即徵也。依體依處，二俱有過。若依體性說者，八等便少，由諸微聚不但有顯，亦必有形多微集故，體應有多。雖於光、影、明、暗等中有顯無形，此中且據形、顯俱說。重、輕二性，定隨有一。滑、澁二性，亦定有一。冷、飢、渴三，或有或無，非定有故，不言定有。是則所言有太少過。若依十二處說，八等便多，由四大種觸處攝故，八應說四、九應說五、十應說六，是則所言有太多失。問：五境之中，何故唯約色觸難，不約聲、香、味耶？解云：隨問者疑，廣略何定。又解：於五境中，舉初舉後以顯中間。又解：色、觸相續遍欲、色界，故以為問。聲即間絕，香、味唯欲，故略不論。

"Either way there is a fault ... there would be the fault of having too many": this is the objection. Whether based on real entity or based on āyatana, either way there is a fault. If one speaks based on real entity (svabhāva), then eight and so forth would be too few; because in an aggregate of atoms there is not only color, but also necessarily shape, since multiple atoms assemble, the entities ought to be more numerous. Although among light, shadow, brightness, darkness, and so forth, there is color without shape, here we temporarily speak with respect to both shape and color existing together. Of the two natures of heaviness and lightness, one is definitely present. Of the two natures of smoothness and roughness, one is also definitely present. The three of cold, hunger, and thirst are either present or absent; because they are not definitely present, we do not say they are definitely present. Thus, what was stated has the fault of being too few. If one speaks based on the twelve āyatanas, eight and so forth would be too many; since the four great elements are subsumed under the tactile āyatana (spraṣṭavyāyatana), eight should be stated as four, nine should be stated as five, and ten should be stated as six. Thus, what was stated has the fault of being too many. Question: Among the five sensory objects, why is the objection raised only regarding visible matter and touch, and not regarding sound, odor, and taste? Explanation: It depends on the doubt of the questioner; how could broad or brief be fixed? Another explanation: Among the five sensory objects, raising the first and the last makes known the intermediate ones. Another explanation: Visible matter and touch continue uninterruptedly and pervade the realm of desire and the realm of form; hence they are taken as the inquiry. Sound is intermittent, and odor and taste exist only in [the realm of] desire; therefore they are briefly left undiscussed.