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# 瑜伽師地論略纂 5.66

瑜伽師地論略纂 5.66

- **Language:** Classical Chinese

### [5.66](https://indike.org/pramana/in.bauddha.taisho.1829.5.66)

三、釋別名者，內有色想、內無色想等，如解脫中說。前解脫中，有色不言內，今言內者，前以設雖於內身見者色想安立現前，未離色染者，以一切色染皆未離故，但言有色而不說內。即以此一切色而為境界，起光明想，未出色染故，名觀諸色；或通觀內外色，不可名觀外色。今此勝處唯觀非根色，不觀根色，內有根色故，名內有色，與前差別。餘少多等，如文自釋。

> Third, explaining their specific names: "concept of internal form," "concept of internal formlessness," and so forth are as explained in the section on vimokṣas. In the previous section on vimokṣas, \[the phrase\] "having form" did not say "internal." Here it says "internal" because previously, even though the visualizer's concept of form established in the internal body was present, for one who had not yet abandoned attachment to form, because attachment to all forms had not yet been abandoned, it merely said "having form" without saying "internal." Taking all these forms as the cognitive domain, one generated the concept of light; and because one had not transcended attachment to form, it was called "observing forms"; or, because it comprehensively observes internal and external form, it could not be called "observing external form." Now, these abhibhvāyatanas observe only non-sense-faculty form and do not observe sense-faculty form; because sense-faculty form exists internally, it is called "internally having form," which is its distinction from the previous \[definition\]. The remaining \[terms such as\] "few" and "many" are explained in the text itself.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.5.66) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1829.5.66](https://indike.org/pramana/in.bauddha.taisho.1829.5.66) · Pramāṇa
