大乘百法明門論疏 2.33

2.33

言略有十一種等者，此則第二舉數列名。了別色塵名之為眼，聽音樂等故名為耳，嗅沈麝等名之曰鼻，別甘辛等名之為舌，知澁滑等名之曰身。為眼所行名之為色，若依《雜集論》有二十五種，所謂：青、黃、赤、白、長、短、方、圓、麁、細、高、下，若正、不正，光、影、明、闇，雲、烟、塵、霧，逈色、表色、空一顯色。為耳所聞名之為聲，若依《雜集論》有十一種，謂：若可意、若不可意、若俱相違、若因受大種、若因不受大種、若因俱大種、若世所共成、若成所引、若遍計所執、若聖言所攝、若非聖言所攝。為鼻所嗅名之為香，若依《雜集論》有六種，謂：好香、惡香、平等香、俱生香、和合香、變異香。為舌所甞名之為味，若依《雜集論》有十二種，謂：苦、酢、甘、辛、鹹、淡、若可意、若不可意、若俱相違、若俱生、若和合、若變異。身之所取故名為觸，若依《雜集論》有二十二種，謂：滑、澁、輕、重、軟、暖、急、冷、飢、渴、飽、力、劣、悶、癢、粘、病、老、死、疲、息、勇。十一法處所攝色者，謂意識所行，無見無對，色蘊所攝，略有五種，謂：極略色、極逈色、受所引色、遍計所起色、自在所生色。極略色者，謂極微色。極逈色者，謂即此離餘礙觸色。受所引色者，謂無表色。遍計所起色者謂影像色。自在所生色者，謂解脫靜慮所行境色。上來大文第三明色法訖。

Regarding "comprise briefly eleven kinds" and so forth: this is the second [part], giving the number and enumerating the names. Discerning the dust of visible form is named the eye; hearing music and the like is named the ear; smelling aloeswood, musk, and the like is named the nose; distinguishing sweet, pungent, and the like is named the tongue; knowing rough, smooth, and the like is named the body. That which is the domain of the eye is named sight-object (rūpa); if based on the Samuccaya, there are twenty-five kinds, namely: blue, yellow, red, white, long, short, square, round, coarse, fine, high, low, regular, irregular, light, shadow, brightness, darkness, cloud, smoke, dust, mist, distant form, manifest form, and form revealing empty space. That which is heard by the ear is named sound (śabda); if based on the Samuccaya, there are eleven kinds, namely: agreeable, disagreeable, neither, originating from grasped great elements, originating from ungrasped great elements, originating from both great elements, worldly established, logically induced, conceptually constructed, subsumed under noble speech, and not subsumed under noble speech. That which is smelled by the nose is named odour (gandha); if based on the Samuccaya, there are six kinds, namely: good odour, bad odour, neutral odour, innate odour, composite odour, and transformed odour. That which is tasted by the tongue is named taste (rasa); if based on the Samuccaya, there are twelve kinds, namely: bitter, sour, sweet, pungent, salty, bland, agreeable, disagreeable, neither, innate, composite, and transformed. That which is apprehended by the body is named tactile-object (spraṣṭavya); if based on the Samuccaya, there are twenty-two kinds, namely: smooth, rough, light, heavy, soft, warm, urgent, cold, hunger, thirst, satiety, strength, weakness, faintness, itching, stickiness, sickness, old age, death, fatigue, rest, and vigor. Eleventh, 'form subsumed under the sphere of dharmas' (dharmāyatanaparyāpanna-rūpa) refers to that which is the domain of the mental consciousness, invisible and non-resistant, subsumed under the aggregate of form; there are briefly five kinds, namely: extremely reduced form, extremely distant form, form induced by acceptance, form arising from conceptual construction, and form produced by mastery. Extremely reduced form refers to infinitesimal form (paramāṇu). Extremely distant form refers to this very [form] separated from other obstructive touches. Form induced by acceptance refers to unmanifest form (avijñapti-rūpa). Form arising from conceptual construction refers to image form (pratibimba). Form produced by mastery refers to the objective form of the domain of liberation and meditative absorption. The above concludes the third major division, explaining rūpa-dharmas.