瑜伽論記 7.188

7.188

此中自己根塵色身名內身。他人根塵及外非情總名外身。自他五根名根所攝身。自他五塵及外五塵名非根所攝身。自他內根塵名有情數身。山河草木等名非有情數身。未得靜慮名麁重俱行身。已得靜慮名輕安俱行身。內外四大是能造身。自餘根塵名所造身。名身、色身者通舉名身相對故來，此中意取色身不取名身，是餘三念住境。備述三藏解：緣內身中，義分名色二身。祖父國身者即鬼身也。以祖父來皆望男女之所祭神祀皆有此顛，乃至上祖故言祖父國，廣釋如廣論。又有識身者有命根身，無識身者死人身。中身表身者，內中間名中身。身之外相名表身。死經多時名變異身。初死及未死身名不變異身。半擇迦身者，景云：扇𢮎迦舊名黃門，半擇迦舊名鉢吒，語不正謂無根相。非親友身者，怨家身。中庸身者，處中人身。劣、中、妙身者，謂好醜異分劣中妙，或力有強弱分劣中妙，或就大小分劣中妙。

Herein, one's own faculties, objects, and material body are called the internal body. Other persons' faculties and objects, as well as external non-sentient things, are collectively called the external body. One's own and others' five faculties are called the body comprised of faculties. One's own and others' five objects, as well as the external five objects, are called the body not comprised of faculties. One's own and others' internal faculties and objects are called the body belonging to the category of sentient beings. Mountains, rivers, plants, and trees, etc., are called the body not belonging to the category of sentient beings. Having not yet attained dhyāna is called the body co-occurring with coarseness-heaviness. Having already attained dhyāna is called the body co-occurring with pliancy. The internal and external four great elements are the primary body. The remaining faculties and objects are called the secondary body. As for 'name body' and 'form body', they are mentioned in general to form a pair; here the intention is to take the form body and not the name body, which is the sphere of the other three applications of mindfulness. Master Beishu explained: In cognizing the internal body, it is conceptually divided into the two bodies of name and form. The 'ancestor-land body' refers to the body of a preta. Because since ancestral times they depend on rituals and sacrifices offered by sons and daughters, they all have this craving, extending up to higher ancestors; thus it is called 'ancestor-land,' as explained at length in the extensive treatise. Furthermore, the 'conscious body' is a body possessing the life-faculty; the 'unconscious body' is a dead person's corpse. The 'intermediate body and surface body': the internal interior is called the intermediate body; the external appearance of the body is called the surface body. Having died a long time ago is called a mutated body. The newly dead and not-yet-dead body is called an unmutated body. As for the 'paṇḍaka body', Jing says: 'ṣaṇḍhaka' was formerly called huangmen (eunuch); 'paṇḍaka' was formerly called bocha; improper speech refers to the lack of faculty-marks. The 'non-friend body' is an enemy's body. The 'middling body' is a neutral person's body. The 'inferior, middling, and superior bodies' refer to inferior, middling, and superior distinguished by beauty and ugliness, or by strength and weakness, or in terms of size.