俱舍論疏 1.283

1.283

論「大德法救至麁細同前」，述異說也。此師不說有無對色，如前引《婆沙》文，五根所取名麁色者，即是五境名麁。所餘名細者，即是五根非無表也。「非可意名劣色、可意名勝色」者，從多說別，或就情釋勝、劣也。「不可見處名遠色、在可見處名近色」，就處遠近釋遠、近也。「過去等色如自名顯」者，即如釋過去、未來、現在名釋三世色也。謂已生已滅名過去色，已生未滅名現在色，未生未滅名未來色。「受等亦然」者，類釋四蘊也。「隨所依力應知遠近」，逐難重釋可意不可意、三世等。說同易解，不須重釋。無色之法無處所故，類同色說其遠近，難解故重釋也，故隨所依說遠近也。四蘊麁、細同《婆沙》釋。

The treatise says: "The Venerable Dharmatrāta... coarse and fine are as before." This relates a divergent explanation. This master does not speak of form with or without resistance; as cited earlier from the *Vibhāṣā*, what is grasped by the five faculties is called coarse form, which means the five sense-objects are called coarse. The remainder is called fine, which means the five faculties, not non-informative form. "Unpleasant is called inferior form, pleasant is called superior form": this states the distinction according to the majority, or explains superior and inferior in terms of subjective sentiment. "A location that cannot be seen is called distant form, being in a visible location is called near form": this explains far and near in terms of spatial distance. "Past forms and so forth are evident from their names": that is, explaining the forms of the three times according to the explanation of the names 'past', 'future', and 'present'. Namely, that which has already arisen and already ceased is called past form; that which has already arisen but not yet ceased is called present form; that which has not yet arisen and not yet ceased is called future form. "Feeling and so forth are also like this": this analogously explains the four aggregates. "Far and near should be known in accordance with the power of their support": following up the difficulty, he re-explains pleasant and unpleasant, the three times, and so forth. Those whose explanations are the same are easy to understand and do not need to be re-explained. Because non-material dharmas have no spatial location, to speak of their being far or near in an analogous way to form is difficult to understand, so he re-explains it; hence he speaks of far and near according to their support. For the four aggregates, coarse and fine are explained in the same way as in the *Vibhāṣā*.