瑜伽論記 5.113

5.113

八解脫中，初三解脫所緣境色，未入正實果心前所緣境，故名未滿，泰云：從淨定起於通果，通果心為引實化心，故修方便時想心所化色，當知此色俱是內化心境法處所攝，未能令他明見化塵，通果之心名未滿心，其所顯色亦是未滿化心之果。若從通果心起滿足化，起滿足化所化諸色，欲能令他見聞覺知故，則實化十色所攝，隨能變心開界繫地。基述二釋：一云、此三種色總攝一切色盡，一有見有對，謂顯形表是，此中表名作用者，作表示用故；二、無見有對色，謂五根餘四塵色。論於自處所障礙餘色等下，是總結上二色。言當知一切總有十色，三無見無對色，故云及定地色，今明三色屬自身者，故唯說彼修方便者所有諸色，則是內化心境，亦是未滿化心果，若正通果所變化色亦屬他人，故此不說。又若得淨定是通果色，修方便者，是彼因色，彼通果色則內化心境，彼方便色則未滿化心果，境是止果故；二云，三相者。

Among the eight liberations, the objective forms cognized in the first three liberations are the spheres cognized before entering the mind of the actual, real fruit, and are therefore called incomplete. Tai says: Arising from pure concentration up to the fruit of superknowledge, the mind of the fruit of superknowledge serves to induce the actual mind of transformation. Therefore, when cultivating the expedients, the forms transformed by the conceptualizing mind should be known as all belonging to the sphere of the internal mind of transformation and being subsumed by the sense-base of phenomena. They cannot yet cause others to clearly see the transformed objects. The mind of the fruit of superknowledge is called the incomplete mind, and the form it manifests is also the fruit of the incomplete mind of transformation. If, from the mind of the fruit of superknowledge, one generates complete transformation, then the various forms transformed by generating complete transformation—since one wishes to make others see, hear, perceive, and know them—are subsumed under the actual transformed ten forms, and their realms and grounds are differentiated according to the transforming mind. Ji relates two explanations: One says: These three kinds of forms completely subsume all forms without remainder. First, those possessing visibility and resistance: this refers to color, shape, and communicative [matter]; here, communicative [matter] is called 'action' because it functions to produce manifestation. Second, matter lacking visibility and possessing resistance: this refers to the five faculties and the remaining four sense-object forms. When the treatise says 'obstructing other matter in its own locus, etc.', it concludes the above two kinds of matter. Saying 'it should be known that in all there are ten forms, [and] third, matter lacking visibility and lacking resistance' is why it says 'and matter of the meditative stage'. Now, clarifying the three forms belonging to one's own body, it speaks only of all the forms possessed by one cultivating the expedients; these are the domain of the internal mind of transformation, and also the fruit of the incomplete mind of transformation. If they are the forms transformed by the actual fruit of superknowledge, they also belong to others, so they are not mentioned here. Furthermore, if one attains pure concentration, it is the form of the fruit of superknowledge; the one cultivating the expedients is its causal form; that form of the fruit of superknowledge is the domain of the internal mind of transformation, and that expedient form is the fruit of the incomplete mind of transformation, since the domain is the fruit of calm abiding (śamatha). The second says: Regarding the three characteristics...