翻譯名義集 3.273

3.273

《阿毘曇》明三種色：一者可見有對色：即色塵一法，為眼所見，假極微所成，名為有對。二者不可見有對色，謂眼等五根，此勝義根也；聲等四塵，此之九法，非眼所見，皆假極微所成。三者不可見無對色，即無表色。唯識宗明第八識變三種色，一唯麁非細，即山河大地等；二亦麁亦細，內身浮塵色，對山河等色即細，比內身中五根即麁；三唯細非麁，即內五根，此即大乘勝義五根。以能造八法，不可見有對淨色而為體性也。《瑜伽論》及《五蘊論》明三種色：謂顯色、形色、表色。開顯色為十三，謂：青、黃、赤、白、光、影、明、暗、煙、雲、塵、霧、空。一顯色開形為十，謂：長、短、方、圓、麁、細、高、下、若正、不正。開表為八，謂：取、捨、屈、伸、行、住、坐、臥。《俱舍》出無表色者，謂無所表彰也。《涅槃》出無作色者，謂無所作為也。薩婆多出無教色者，謂無所教示也。《事鈔》釋云：「教者作也，不可教示於他。」《業疏》云：「此明業體，一發續現不假緣辨，無由教示。方有成用即體任運，能酬來世故云無教。」《大論》明四種色：受色（受戒時得律儀）、止色（惡不善業止也）、用色（如眾僧受用檀越所施之物也）、不用色（餘無用之色也。《資持》云：「《四分》二非為體，體從心發，然限在小宗。曲從權意別立異名，退非是）小、進不成大，密使行人，心希實道，多方之義，其在茲焉。」

The Abhidharma explains three kinds of matter: First, visible and resistant matter: that is the single phenomenon of the sense-datum of matter (color and form), seen by the eye, composed of subtle particles (paramāṇu), termed resistant. Second, invisible and resistant matter: namely, the five sense faculties such as the eye, which are the faculties of the ultimate truth; and the four sense-data such as sound—these nine phenomena are not seen by the eye, yet are all composed of subtle particles. Third, invisible and non-resistant matter: that is unmanifest matter (avijñapti-rūpa). The Consciousness-Only (Vijñānavāda) school explains that the eighth consciousness transforms into three kinds of matter: first, solely coarse and not subtle, namely mountains, rivers, the great earth, and so forth; second, both coarse and subtle, the external, floating sense-data matter of the internal body, which is subtle compared to matter like mountains and rivers, but coarse compared to the five faculties within the internal body; third, solely subtle and not coarse, namely the internal five faculties, which are the five faculties of the ultimate truth in the Mahāyāna. They take the invisible, resistant, clear matter produced by the eight phenomena as their intrinsic nature. The Yogācārabhūmi-śāstra and the Pañcaskandhaka-śāstra explain three kinds of matter: namely, manifest color, shape-form, and indicative form (vijñapti-rūpa). Manifest color is divided into thirteen: blue, yellow, red, white, light, shadow, brightness, darkness, smoke, cloud, dust, fog, and the sky. Shape-form is divided into ten: long, short, square, round, coarse, fine, high, low, regular, and irregular. Indicative form is divided into eight: grasping, releasing, bending, stretching, walking, standing, sitting, and lying down. The Kośa presents unmanifest matter (avijñapti-rūpa) as that which does not make anything manifest. The Nirvāṇa [Sūtra] presents non-acting matter (akāryarūpa) as that which does not perform any activity. The Sarvāstivādins present non-instructive matter (avijñapti-rūpa) as that which does not give instruction. The Shichao explains: "'Instruct' means to act; it cannot instruct others." The Yishu states: "This clarifies the essence of karma: once aroused, it continues to appear without relying on conditions for its discernment, having no means of instruction. Only then does it have functional efficacy; that is, the essence operates of itself, able to recompense future lives, hence it is called non-instructive." The Da zhidu lun explains four kinds of matter: received matter (obtaining the moral discipline upon receiving the precepts), cessation matter (the cessation of unwholesome karma), functional matter (such as the Saṅgha's receiving and using the offerings made by dānapatis), and non-functional matter (other matter that is not used. The Zichi states: "In the Dharmaguptaka Vinaya, the 'two kinds of non' are taken as the essence; the essence arises from the mind, yet it is restricted to the Hīnayāna school. Adapting to the provisional intent, it separately established a different name; retreating, it is not Hīnayāna; advancing, it does not become Mahāyāna. It secretly leads practitioners to aspire to the true path. The meaning of its multifaceted methods lies right here").