tad yathā nīlaṃ pītaṃ lohitam avadātaṃ dīrghaṃ hrasvaṃ vṛttaṃ parimaṇḍalaṃ unnatam avanataṃ sātaṃ visātaṃ abhraṃ dhūmo rajo mahikā cchāyā ātapaḥ ālokaḥ andhakāram iti |
kecin nabhaś caikavarṇam iti ekaviṃśatiṃ saṃpaṭhanti |
tatra sātaṃ samasthānam |
visātaṃ viṣamasthānam |
mahikā nīhāraḥ |
ātapaḥ sūryaprabhā |
ālokaś candratārakāgnyoṣadhimaṇīnāṃ prabhā
chāyā yatra rūpāṇāṃ darśanam |
viparyayād andhakāram |
śeṣaṃ sugamatvān na vipañcitam |
asti rūpāyatanaṃ varṇato vidyate na saṃsthānataḥ |
nīlapītalohitāvadātacchāyātapālokāndhakārākhyam |
asti saṃsthānato na varṇataḥ |
dīrghādīnāṃ pradeśaḥ kāyavijñaptisvabhāvaḥ |
asty ubhayathā |
pariśiṣṭaṃ rūpāyatanam |
ātapālokau_eva varṇato vidyeta ity apare | dṛśyate hi nīlādīnāṃ dīrghādipariccheda iti |
kathaṃ punar ekaṃ dravyam ubhayathā vidyate |
asty ubhayasya tatra prajñānāt |
jñānārtho hy eṣa vidir na sattārthaḥ |
kāyavijñaptāv api tarhi prasaṅgaḥ |
uktam rūpāyatanam ||
釋曰 謂青黃赤白長短方圓高下正邪雲煙塵霧影光明闇
有餘師說 空為一色故 有二十一色
此中形平等為正
不平等名邪
地氣名霧
日焰名光
月星火藥寶珠電焰名明
於中若色顯現名影
翻此名闇
餘色易解故今不釋
有色入有顯無形
謂青黃赤白影光明闇
有色入有形無顯
謂有長等一分 即有教身業為相
有色入有顯有形
謂所餘諸色
有餘師說 有色入無形無顯 謂無教色 有餘師說 唯光及明有顯無形 何以故 恒見青等諸色有長等差別
云何一物二知所緣
此二色於一塵中現故
是義不然
於有教身業 則成反質難故
說色入已
謂青黃赤白長短方圓高下正不正雲煙塵霧影光明闇
有餘師說空一顯色第二十一
此中正者謂形平等
形不平等名為不正
地水氣騰說之為霧
日焰名光
月星火藥寶珠電等諸焰名明
障光明生於中餘色可見名影
翻此為闇
餘色易了故今不釋
或有色處有顯無形
謂青黃赤白影光明闇
或有色處有形無顯
謂長等一分身表業性
或有色處有顯有形
謂所餘色
有餘師說唯光明色有顯無形現見世間青等色處有長等故
如何一事具有顯形
由於此中俱可知故
此中有者是有智義非有境義
若爾身表中亦應有顯智
已說色處
’di lta ste | sṅon po daṅ | ser po daṅ | dkar po daṅ | dmar po daṅ | riṅ po daṅ | thuṅ ṅu daṅ | lham pa daṅ | zlum po daṅ | mthon po daṅ | dma’ ba daṅ | phya le ba daṅ | phya le ba ma yin pa daṅ | sprin daṅ | du ba daṅ | rṅul daṅ | khug rna daṅ | grib ma daṅ | ñi ma daṅ | snaṅ ba daṅ | mun pa’o |
| kha cig ni nam mkha’ la kha dog gcig daṅ rnam pa ñi śu rtsa gcig tu ’don to |
| de la phya le ba ni dbyibs mñam pa’o |
| phya le ba ma yin pa ni dbyibs mi mñam pa’o |
| khug rna ni lho bur ro |
| ñi ma ni ñi ma’i ’od do |
| snaṅ ba ni zla ba daṅ skar ma daṅ me daṅ sman daṅ nor bu rnams kyi ’od dag go |
| grib ma ni gaṅ na gzugs rnams snaṅ ba’o |
| de las bzlog pa ni mun pa’o |
| lhag ma ni brda phrad par sla bas rnam par ma phye ba’o |
| gzugs kyi skye mched kha dog tu yod la dbyibs su med pa yang yod de |
sṅon po daṅ | ser po daṅ | dmar po daṅ | dkar po daṅ | grib ma daṅ | ñi ma daṅ | mnaṅ ba daṅ | mun pa źes bya’o |
| dbyibs su yod la kha dog du med pa yang yod de |
riṅ po la sogs pa’i phyogs lus kyi rnam par rig byed kyi ngo bo nyid do |
| gñi gar yod pa yaṅ yod de |
gzugs kyi skye mched lhag ma’o |
| gźan dag na re | sṅon po la sogs pa daṅ riṅ po la sogs par yoṅs su chad par snaṅ bas na ñi ma daṅ | snaṅ ba kho na kha dog tu yod do źes zer ro |
| ji ltar na rdzas gcig la gñi gar yod ce na |
de la gñi ga mṅon pa’i phyir te |
yod pa ‘di ni śes pa’i don yin gyi yod pa’i don ni ma yin no |
| ‘o na ni lus kyi rnam par rig byed la’aṅ thal bar ‘gyur ro |
| gzugs gyi skye mched bśad zin to |
They are as follows: blue, yellow, red, white; long, short, square, round, high, low, smooth, rough; cloudy, smoky, dusty, misty, shady, bright, luminous, and dark.
For some the sky is one colour, and they then count twenty one.
Here, “smooth” is that which is even.
“Rough” is that which is uneven.
“Misty” is fog.
“Bright” is the light of the sun.
“Luminous” is the light of the moon, the stars, fire, herbs, and gems.
“Shady” occurs where forms manifest.
The opposite of that is “dark”.
Since the rest is easily understood, it is not developed further.
A sense-field of form can be coloured and without shape,
such as blue, yellow, red, white, shady, bright, luminous, and dark.
And a shape can be without colour,
as in long and so forth, “locality”, concerning the nature of the bodily information.
And it can be both,
such as with the remaining sense-field of form.
Others maintain that only brigh and luminous are seen (vidyate) as colour, “for blue and so forth are seen within the context of long and so forth.”
However, how can a single substance be seen (vidyate) in both ways?
It can be of both kinds because this concerns information.
For this “vid” means to know, it does not mean to find.
And so this holds true in the context of perception of bodies.
That much is said of the sense-field of form.