俱舍論記 2.14

2.14

"It should be known that herein ... the rest are spoken of as resisting nothing" means: generally explaining that there are three kinds of resistance in all, it should be known that in this verse it is spoken of only in terms of obstructive resistance; hence it merely says ten possessing form are resistant. Because the aggregation of atoms mutually obstruct one another, by this implication the rest are spoken of as resisting nothing. Furthermore, Nyāyānusāra, fascicle 4, states: "Speaking of 'possessing form' means that, excluding avijñapti, it is subsumed under the remaining form aggregate (rūpa-skandha). Changing and obstructing is called form; because it has the meaning of changing and obstructing, it is called possessing form. Some say: form means speech that can indicate 'here' or 'there'; possessing this speech of 'here' and 'there,' it is therefore named possessing form. Some say: forms possess their own essence, and are therefore named possessing form. Because it is easy to speak of, the expression 'possessing form' is used only with respect to the essence of form." Explanation: The first explanation refers to possessing the function of form that changes and obstructs, hence it says possessing form. The second master refers to possessing the words that can indicate form, hence it is named possessing form. The third master refers to the essence being form itself, hence it says possessing form. Question: In the view of the second master, among the ten forms, the form-realm can be spoken of as having indicative words, but the other nine cannot; how can they be spoken of as having indicative words? How can they be called form? Explanation: Although the other nine are invisible, they can also be spoken of as being here or there, just as one says "in this place there are eyes, ears, and so forth." Another explanation: because the other nine are spoken of by association, following form they can be said to be here or there.