俱舍論頌疏論本 1.181

1.181

釋曰：為差別三字通下兩句。且初為差別故一處名色者，境有境性，種種差別，名差別也。謂色等五境為境性，是境界故。眼等五根名有境性，有境界故。於此十處若總名色，即無如此境有境性種種差別。為差別故，建立為十，唯一名色。又眼等九各有別名，唯此色處而無別名，為眼等九名所簡別，雖標總稱，即受別名。言最勝者，明色處得通名也。於十處中，色處最勝，故立通名。色有三義名為最勝：一者有對故、二有見故、三諸世間同說為色故。眼等九處唯有有對一義，無餘兩義，不名最勝。又為差別故一名為法處者，釋法處也。若總言法即無差別，謂差別故，立一法處，如色應知。

Explanation: The three characters 'for the sake of differentiation' apply to both of the following two lines. First, as for 'for the sake of differentiation, one āyatana is named form': The various distinctions between objects (viṣaya) and possessors of objects (viṣayin) are called 'differentiation'. That is, the five objects such as visible form have the nature of being objects, because they are objective fields. The five faculties such as the eye are called possessors of objects, because they possess objective fields. If these ten āyatanas were collectively called 'form', there would not be such various distinctions between objects and possessors of objects. For the sake of differentiation, ten are established, and only one is named form. Furthermore, the nine such as the eye each have distinct names, while this form āyatana alone lacks a distinct name; distinguished by the names of the nine such as the eye, although it bears the general designation, it takes on a specific name. As for 'supremacy': this explains why the form āyatana receives the common name. Among the ten āyatanas, the form āyatana is supreme, hence the common name is established for it. Form has three meanings by which it is called supreme: first, because it has resistance; second, because it is visible; third, because everyone in the world equally calls it 'form'. The nine āyatanas such as the eye possess only the single meaning of having resistance and lack the other two meanings, so they are not called supreme. Furthermore, as for 'for the sake of differentiation, one is named the phenomena āyatana': this explains the dharmāyatana. If all were called dharma in general, there would be no differentiation; for the sake of differentiation, a single dharmāyatana is established, which should be understood as being like form.