俱舍論頌疏論本 1.92

1.92

釋曰：色二或二十者，色有二種：一顯、二形。或二十者，開為二十：顯色十二，形色有八，故成二十。顯色十二者，青、黃、赤、白、影、光、明、闇、雲、煙、塵、霧。形色八者，長、短、方、圓、高、下、正、不正。日、焰名光。月、星、火藥、諸焰名明。障光明生，於中餘色，可見名影。翻此為闇。謂形平等，名之為正。形不平等，名為不正。餘色易了，故今不釋。聲唯有八種者，一有執受大種，為因有情，名可意聲；二有執受大種，為因有情，名不可意聲；三有執受大種，為因非有情，名可意聲；四有執受大種，為因非有情，名不可意聲；五無執受大種，為因有情，名可意聲；六無執受大種，為因有情，名不可意聲；七無執受大種，為因非有情，名可意聲；八無執受大種，為因非有情，名不可意聲。有情身中所發音聲，名有執受，謂言手等也。就中語業名有情名，能詮表故。拍手等聲名非有情名，不能詮表故。風、林、河等所發音聲，名無執受，大種為因。無執受中有情名者，謂化人語聲，此化人身雖無執受，能詮表故，稱有情名。餘義易知。味六者，苦、酢、醎、辛、甘、淡別故。香四種者，好香、惡香、等香、不等香有差別故。沈檀等名好香；葱、薤等名惡香。好惡香中增益依身名為等香，損減依身名不等香，無增損者名好惡香。故好惡香中各分出等、不等香，故成四香。觸十一者，一地、二水、三火、四風、五輕、六重、七滑、八澁、九飢、十渴、十一冷。堅名地，濕名水，煖名火，動名風，可稱名重，翻此名輕，柔耎名滑，麁強名澁，食欲名飢，煖欲名冷，飲欲名渴。冷、飢、渴三是心所欲，非正目觸。因有三觸，發此三欲，故冷、飢、渴是觸家果，而非是觸。今言觸者，從果為名。故論云：「此皆於因，立果名故。」如有頌曰：

The commentary states: 'Form is two or twenty': form has two kinds: first, colour, and second, shape. 'Or twenty': unfolded, it becomes twenty: colour form has twelve, and shape form has eight; thus they make twenty. The twelve colour forms are: blue, yellow, red, white, shadow, light, brightness, darkness, cloud, smoke, dust, and mist. The eight shape forms are: long, short, square, round, high, low, regular, and irregular. The [radiance] of the sun and flames is called light. That of the moon, stars, fire, herbs, and various flames is called brightness. That which arises when light and brightness are obstructed, wherein remaining forms are visible, is called shadow. The opposite of this is darkness. When the shape is symmetrical, it is called regular. When the shape is asymmetrical, it is called irregular. The remaining forms are easy to understand, so they are not explained here. 'Sound is of only eight kinds': (1) with appropriated great elements as cause, [making] sentient-designating agreeable sound; (2) with appropriated great elements as cause, [making] sentient-designating disagreeable sound; (3) with appropriated great elements as cause, [making] non-sentient-designating agreeable sound; (4) with appropriated great elements as cause, [making] non-sentient-designating disagreeable sound; (5) with non-appropriated great elements as cause, [making] sentient-designating agreeable sound; (6) with non-appropriated great elements as cause, [making] sentient-designating disagreeable sound; (7) with non-appropriated great elements as cause, [making] non-sentient-designating agreeable sound; and (8) with non-appropriated great elements as cause, [making] non-sentient-designating disagreeable sound. The sound produced from within the body of a sentient being is called having an appropriated [cause]—that is to say, speech, hands, and the like. Among them, vocal action is called sentient-designating because it is capable of signifying and expressing. The sound of clapping hands and the like is called non-sentient-designating because it cannot signify and express. Sounds produced by wind, forests, rivers, and the like are called having non-appropriated great elements as their cause. Among those with non-appropriated [causes], that which is sentient-designating refers to the speech sound of an illusory person: although the body of this illusory person is not appropriated, because it can signify and express, it is called sentient-designating. The remaining meanings are easy to understand. Taste is sixfold because of the distinction between bitter, sour, salty, pungent, sweet, and bland. Odour is of four kinds because of the distinctions of good odour, bad odour, balanced odour, and unbalanced odour. Aloeswood, sandalwood, and the like are called good odours; scallions, shallots, and the like are called bad odours. Among good and bad odours, that which benefits the support-body is called a balanced odour, and that which damages the support-body is called an unbalanced odour; that which neither benefits nor damages is simply called good or bad odour. Therefore, balanced and unbalanced odours are separated out from within good and bad odours, thus making four odours. Tangibles are eleven: first, earth; second, water; third, fire; fourth, wind; fifth, lightness; sixth, heaviness; seventh, smoothness; eighth, roughness; ninth, hunger; tenth, thirst; and eleventh, cold. Solidity is called earth; moisture is called water; heat is called fire; motion is called wind; that which can be weighed is called heavy, and its opposite is called light; softness is called smooth; coarse hardness is called rough; the desire for food is called hunger; the desire for warmth is called cold; the desire for drink is called thirst. The three—cold, hunger, and thirst—are desires of the mind and are not strictly speaking tangibles themselves. Because of the presence of three tangibles, these three desires are generated; hence cold, hunger, and thirst are effects belonging to tangibles, and are not themselves tangibles. Calling them tangibles now is naming [the cause] from the effect. Therefore the treatise says: 'This is all because the name of the effect is established on the cause.' As a verse says: