[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 6.55 # 瑜伽師地論略纂 6.55 瑜伽師地論略纂 6.55 - **Language:** Classical Chinese ### [6.55](https://indike.org/pramana/in.bauddha.taisho.1829.6.55) 「又有三相，能攝一切色法自相」等者，此有二釋。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，論云「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」，即是內化心境，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，即內化心境。彼方便色，即未滿化心果，境是心果故。二云：三相者，唯色處中顯、形、表三，最勝偏說。　於自處所障礙餘色等者，乘前彼明十一種色。 > "Furthermore, there are three characteristics that can subsume all the intrinsic characteristics of physical forms," etc.: here there are two explanations. The first says: these three kinds of form completely subsume all forms without remainder: 1. Visible and resistant \[form\], which refers to color, shape, and informative \[form\]. Here, informative \[form\] is named "activity" because it performs the function of indicating. 2. Invisible and resistant form, which refers to the five sense faculties and the remaining four sense-object forms, which the treatise explains below as "obstructing other forms at its own location," and so forth. Concluding the above two forms in summary, it says: "It should be known that altogether there are ten forms." 3. Invisible and non-resistant form, hence it says "and form belonging to the meditative stage." Here, clarifying that the three forms pertain to one's own body, only those are spoken of. "Forms possessed by one who cultivates expedient means" are the objects of the mind that transforms internally, and are also the fruits of an incomplete transformative mind. Forms transformed by the actual fruition of supernormal powers also belong to others, and hence are not mentioned here. Furthermore, if pure absorption is attained, they are forms produced by supernormal power. One who cultivates expedient means has their causal forms. Those forms produced by supernormal power are objects of the internally transformative mind. Those expedient forms are the fruits of an incomplete transformative mind, because the object is the fruit of the mind. The second \[explanation\] says: the three characteristics are solely the three—color, shape, and informative—within the base of form, which are spoken of selectively as the most supreme. "Obstructing other forms at its own location," etc., follows upon the preceding to clarify the eleven kinds of form. > — English (machine translation) (machine translation) - [Previous: 6.54](https://indike.org/pramana/in.bauddha.taisho.1829.6.54) - [Next: 6.56](https://indike.org/pramana/in.bauddha.taisho.1829.6.56) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1829.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.6.55) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.113) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.6.55](https://indike.org/pramana/in.bauddha.taisho.1829.6.55) · Pramāṇa