大方廣佛華嚴經隨疏演義鈔 61.57

61.57

疏「論云」下，第二別釋三句。句皆有三，如初句中。初標經、二「過眼識」等，論釋。三此明超可見有對，即疏釋論。下二句亦然。其疏釋三句，亦即《俱舍．界品》明五蘊中色辨麁細門。一可見有對者，謂色境也。二不可見有對者，謂眼等五根聲香味觸也。三無見無對者，為無表色。今初可見有對，即前〈界品〉中一可見謂色，《瑜伽》名為超於顯色。論云「次於虛空起勝解故，所有青黃赤白相應顯色想，由不顯故、及厭離故，皆能超越。」

Under the Commentary's "The treatise says," the second part explains the three phrases separately. Each phrase has three parts, as in the first phrase: first, stating the sūtra; second, "transcending eye consciousness" and so forth, the treatise's explanation; third, this clarifies transcending visible [forms] with resistance, which is the Commentary explaining the treatise. The lower two phrases are also like this. Its Commentary explaining the three phrases is also the section distinguishing coarse and subtle among forms within the five aggregates in the "Chapter on the Dhātus" of the Kośa: First, visible [forms] with resistance, referring to the object of visible form. Second, invisible [forms] with resistance, referring to the five faculties of the eye and so forth, and sound, smell, taste, and tangibles. Third, invisible and non-resistant [forms], being unmanifest form (avijñapti-rūpa). Now, the first, visible [forms] with resistance, is the "one visible is called form" in the previous "Chapter on the Dhātus," which the Yogācāra calls transcending manifest colors. The treatise says: "Next, because of giving rise to the resolute conviction in space, all notions of manifest color associated with blue, yellow, red, and white, because they do not manifest and because of revulsion toward them, can all be transcended."