瑜伽論記 14.340

14.340

七、明法處勝定果色。當知唯有顯色等相等者，由彼行者本取定外青黃等顯色，入定觀察義現相分似彼本質名顯色相。又此定色雖不可見，由此為緣令他自變見於顯色故說定色名顯色故。此中二說：一云，定果色實無香味，若爾，何故顯揚八解脫中云：若勝者謂青黃等，若劣者謂香味等？解云：凡舉所觀境中不相離法，劣者是香味，乃至正觀唯觀顯色，若彼定心觀香味者，隨彼定心屬上地繫，是即上地有香味過，故言於彼生因闕故。又上地中無有段食，謂現香味於彼無用故。二云：以定力故實亦能現，故前五十二卷云：由勝定力於一切色皆得自在。又華嚴經，菩薩鼻根聞無色界宮殿之香，此處雖言無香味，然所變但是法處香味等，基取前解無妨。

Seventh, explaining form produced by superior concentration included in the realm of phenomena. Regarding "one should know that it only has the characteristics of color form and so on": because that practitioner originally grasped color form outside of concentration such as blue and yellow, upon entering concentration and contemplating the object, an objective aspect appears resembling that original substance, and is termed 'characteristic of color form.' Moreover, although this concentrated form cannot be seen [ordinarily], because it serves as a condition causing others to transform and see color form themselves, form of concentration is therefore said to be called color form. Here there are two explanations: The first says that form produced by concentration actually lacks fragrance and taste. If so, why does the Prakaraṇāryavācā say in the eight liberations: 'The superior refers to blue, yellow, and so forth; the inferior refers to fragrance, taste, and so forth'? It is explained: wherever the objects of contemplation that are inseparable are mentioned, the inferior ones are fragrance and taste, and so forth, up to correct contemplation contemplating only color form; if that concentrated mind were to contemplate fragrance and taste, following that concentrated mind it would be bound to the higher realms, which would entail the fault that the higher realms possess fragrance and taste; therefore it is said that the cause for their generation is absent there. Moreover, in the higher realms there is no mouthful food, meaning that the manifestation of fragrance and taste there serves no purpose. The second says: due to the power of concentration, it can indeed also manifest them. Therefore the preceding fascicle 52 says: 'Through the power of superior concentration, one attains mastery over all forms.' Furthermore, the Avataṃsaka-sūtra states that a bodhisattva's nose faculty smells the fragrance of palaces in the formless realm. Although it is said here that there is no fragrance or taste, nonetheless what is transformed is merely fragrance and taste included in the realm of phenomena; Ji adopting the former explanation poses no problem.