瑜伽論記 5.109

5.109

又有三相，能攝一切色法自相等者，文分為二：初辨色入分為三相，謂顯色、形色、表色；二、於自處所已下，因論生論汎明諸色總有十色及定地色者，問：何故不說欲界無作等？答：廢假論實故且不辨之。景云：若得淨定乃至未滿變化心果者，若依正理有三種心：一、是淨定；二、是通體；三、是通果，謂彼化心及天眼耳。於此三心化色十四化心，大乘宗說並是色繫，於中四心欲界所化者化相分，隨於見分俱色界繫，然與欲界有情化異本質令他識變。

Regarding "Furthermore, there are three characteristics that can subsume all the individual characteristics of material form, etc.": the text is divided into two. First, it explains that the material sense-base is divided into three characteristics, namely color-form, shape-form, and communicative form. Second, from "in its own locus" onward, pursuing the discussion, it broadly clarifies that all material forms comprise a total of ten forms and forms belonging to the meditative stage. Question: Why does it not mention the non-informative [matter] of the desire realm, and so forth? Answer: Setting aside the nominal to discuss the real, it does not distinguish them for now. Jing says: Regarding "If one attains pure concentration... up to the fruit of the incomplete mind of transformation": according to the Nyāyānusāra there are three kinds of mind: first, pure concentration; second, the substance of the superknowledges; third, the fruit of the superknowledges, which refers to that mind of transformation, the divine eye, and the divine ear. Among these three minds, the fourteen minds of transformation create forms. The Mahāyāna school holds that these all belong to the realm of form. Among them, in the four minds where transformations occur in the desire realm, the transformed objective aspect, in following the subjective aspect, belongs to the realm of form; however, it transforms a different fundamental substance for sentient beings of the desire realm, causing other consciousnesses to transform.