成唯識論述記 1.506

1.506

述曰：下破諸句無質礙法，色根所取者，即德句中色、味、香、觸、聲五，及數等十種，業及大有、俱分三，色等性故，皆色根取。此無礙法應皆有礙；許色根取故；如地等四。此中許言：明大有等，我宗不許，體性是有，及色根取。彼論說：根有五：鼻根即地；舌根即水；眼根即火；皮根即風；耳根即空。此於諸句，何法攝耶？由此正解，即實句空取聲之時，於身起作用，名空耳根也。

The Commentary states: Below, [the text] refutes the padārthas that lack material resistance and are apprehended by the physical sense faculties. These are five in the quality (guṇa) category—color-form, taste, smell, touch, and sound—along with ten others, such as number, etc., as well as the three [categories of] action (karman), great existence (bhāva), and generality-particularity (sāmānya-viśeṣa). Because their intrinsic nature consists of color-form and so forth, they are all apprehended by the physical sense faculties. These non-resistant dharmas should all possess material resistance; because they are accepted as being apprehended by physical sense faculties; just like the four [elements], earth and so forth. Here, the word 'accepted' clarifies that as for great existence and the rest, our own school does not accept that their substance-nature exists, nor that they are apprehended by the physical sense faculties. Their treatise states that there are five faculties: the olfactory faculty is earth; the gustatory faculty is water; the visual faculty is fire; the tactile faculty is wind; the auditory faculty is space (ākāśa). Under which category among the padārthas is this subsumed? According to the correct explanation here, when space in the substance category apprehends sound, it exerts an operation in the body, which is called the space-auditory faculty.