大乘百法明門論疏 2.33

2.33

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.