瑜伽師地論略纂 5.66

5.66

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.