俱舍論疏 1.156

1.156

論「或有色處至影光明闇」，第三四句分別。今將釋四句，須知形色。今詳形量三種不同：一者謂極礙聚，不依託生，中可穿鑿成孔穴等，如牆樹等。二、自有形量，不依託餘，如雲、煙等。三、待他成量，不堪搖動，如光、明等及畫等。有人云畫有形者，謬也，諸論多取第一形色以為形也，或取第二、或取第三。前文八種形色，即是第一。此中四句，兼第二形，以雲、煙等入俱句故。或有色處有顯無形者，謂不與形色同聚顯也，即除俱句十二餘所有顯，非形青等皆是唯顯。《正理》三十四云「或有色聚二俱可了，謂所餘諸形、顯聚。以非於此聚，離一可取餘故。」准此故知，不與形俱同聚，名顯非形。

The treatise says: "Or there is a sense-field of form ... shadow, light, brightness, and darkness." This is the third part, the fourfold analysis. Now, intending to explain the four alternatives, one must understand configuration. Examining configuration, there are three distinct types: First, the intensely obstructive aggregate, which does not depend on another to arise, within which holes can be drilled, etc., such as walls and trees. Second, that which possesses its own configuration and does not depend on another, such as clouds and smoke. Third, that which depends on others to form its measurement and cannot be shaken or moved, such as light, brightness, paintings, etc. Someone said that paintings have configuration, which is erroneous. Most treatises take the first kind of configuration as configuration; some take the second, or some take the third. The eight configurations mentioned previously are the first kind. Here in the four alternatives, the second kind of configuration is also included, because clouds, smoke, etc., enter into the alternative of both. "Or there is a sense-field of form that has color but no configuration": this refers to color that does not aggregate together with configuration; that is, excluding the twelve of the "both" alternative, all remaining color—blue, etc., that is not configuration—is solely color. The thirty-fourth fascicle of the *Nyāyānusāra* says: "Or there are aggregates of form in which both are discernible, referring to all the remaining aggregates of configuration and color. Because in this aggregate, one cannot be grasped apart from the other." Based on this, it is known that what is not aggregated together with configuration is called color and not configuration.