俱舍論頌疏論本 13.27

13.27

說三無漏色者，此舉二證：一說三色證、二說無漏色證。增非作等故者，增謂第三福增長證，非作是第四非作成業證，餘四證等字收。第一說三色證者，以契經說色有三種，此三為處，攝一切色：一者有色有見有對（色處是也），二者有色無見有對（眼等五根，聲、香、味、觸），三者有色無見無對（無表色也）。此經既說有無見無對色，明知實有無表也。

"Because of the statements of three [kinds of] forms and untainted forms": this raises two proofs: first, the proof from the statement of three forms; second, the proof from the statement of untainted forms. "[Merit] increasing, non-action, and so forth": "increasing" refers to the third proof, the increase of merit; "non-action" is the fourth proof, non-action constituting karma; the remaining four proofs are gathered by the word "and so forth". First, as for the proof from the statement of three forms: it is because a sūtra states that forms are of three kinds, and these three serve as āyatanas that subsume all forms: first, form that is visible and offers resistance (namely, the rūpāyatana); second, form that is invisible and offers resistance (the five sense-faculties such as the eye, and sound, smell, taste, and tangibles); third, form that is invisible and offers no resistance (avijñapti-rūpa). Since this sūtra speaks of form that is invisible and offers no resistance, one clearly knows that avijñapti is substantially real.