俱舍論疏 1.208

1.208

「論曰至表示風故」，此之假地水等，實四境成，隨世想立故唯說色。世間但識顯、形地故，而不知是四境共成，亦不知有堅等四界故，但於形顯立地、水、火名。世間亦有知動是風，亦有於黑團等色謂為風故，由此於風有二種釋。文顯可解問：假地等中亦有香等，因何但言形、顯為體？答：地等雖有四境合成，世假地想於色處起。如觀四大，唯觀於色不觀香等，以色離境可示在此在彼處故。聲非恒有，三境合知，故論不說。

The commentary says: "The Śāstra says: '...because it indicates wind.'" These conventional earth, water, and so forth are actually composed of four sense fields; established in accordance with worldly conventions, only visible form is spoken of. The world only recognizes color and shape as earth, and does not know that it is formed jointly by four sense fields, nor does it know that the four elements such as solidity exist; therefore it establishes the names earth, water, and fire solely on shape and color. In the world, some also know that motion is wind, while others regard black masses and other colors as wind; hence there are two explanations of wind. The text is clear and easily understood. Question: In conventional earth and the like, there are also odor and so forth; why is it said that shape and color alone are their substance? Answer: Although earth and the rest are formed by the synthesis of four sense fields, the worldly conventional notion of earth arises in the sense field of visible form. Just as when contemplating the four great elements, one only contemplates visible form and does not contemplate odor and the like, because visible form, as an isolated sense field, can be pointed out as existing in this or that place. Sound is not constant, and the [other] three sense fields are known collectively; therefore the treatise does not mention them.