俱舍論記 4.23

4.23

"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.