瑜伽論記 14.123

14.123

相所行者：謂緣色相有等者，景云：毘曇、婆沙解空處離此三相。一、過有色相，謂眼識相應相；二、滅有對相，謂五識相應；三、不念種種相。謂第四靜慮意識相應相種種分別，若染污者緣當地十入除香味。不染污者緣十二入。故彼論云：過有色相滅有對相不念種相入無邊空處等。今大乘中所辨三相皆是眼識。後意識相，於中初列能緣三相。謂一、色相；二、有對相；三、別異相。次辨所緣色相有三。一、有光影相；二、據相；三、積集住相。自下屬當是三色相隨其次第為上三相所行，取青等相名為色相，上辨光影，今取青等同顯色理亦無妨，能取行礙名有對想者，即取據彼東西形礙色也。

Regarding 'scope of marks: namely, cognizing the marks of matter as existing,' etc.: Jing says: The Abhidharma and the Vibhāṣā explain the stage of space as being free from these three marks: first, surpassing the marks of having form, namely, the marks associated with eye-consciousness; second, destroying marks with resistance, namely, associated with the five consciousnesses; third, not attending to manifold marks, namely, manifold conceptualizations associated with the mental consciousness of the fourth dhyāna—if defiled, it cognizes the ten sense-entrances of that stage excluding odor and taste; if undefiled, it cognizes the twelve sense-entrances. Thus that treatise says: 'Surpassing the marks of having form, destroying marks with resistance, and not attending to manifold marks, one enters the stage of boundless space,' etc. Now, the three marks differentiated in the Mahāyāna are all eye-consciousness. Subsequent marks of mental consciousness: therein it first lists the three marks of what cognizes, namely: first, the mark of matter; second, the mark with resistance; third, the mark of distinctness. Next, it differentiates the marks of cognized matter as being three: first, the mark with light and shadow; second, the mark of occupying space; third, the mark of accumulated abiding. Below, they correspond: these three marks of matter are, in accordance with their order, the scope of the above three marks. Grasping the mark of blue, etc., is called the mark of matter; above it differentiated light and shadow, and now grasping blue, etc., is identical to visible form, which logically presents no problem. What is able to grasp obstruction in movement is called the perception with resistance, which grasps matter occupying eastern and western shapes and obstruction.