在十二處中，為法處所攝屬的色法，名法處所攝色。有五種：一、極略色，即分析五根五塵等有質的實色，令之至極徵者；二、極迴色，分析虛空、青、黃等無質的顯色，令之至極少者，因至難見，故名極迴；三、受所引色，即無表色，是依受戒儀式，而引發於身中之色，故名受所引色，又因外表上看不見，故亦名無表色；四、遍計所起色，遍計一切法的意識前，所顯現之五根五境等影像是，乃至空花水月等，皆為此所攝；五、定所生自在色，指由禪定力所變起的色聲香味等境。

法處所攝色  Also expressed as duofachuse 墮法處色. In the doctrine of the Faxiang school, this refers to all material elements that are included as objects of the six senses that are not covered under the categories of the five faculties (五根) and the five object-realms (五境). That is, there are some objects of the mind which are included as material elements. In Consciousness-only theory, five types are included in this group.(1) jiluese 極略色 The understanding of the atomic nature of existence of the five

faculties, the five object realms, the four elements and so forth, due to the analysis by wisdom. This is a level of subtlety that can be theorized through analysis, but cannot be perceived by the sense organs. Material objects too small to be seen. The existence of atoms cannot be directly perceived by the five senses, but their existence can be inferred. (2) jise 極色 The extreme subtlety of the visible colors of the relative category, such as light, shadow, brightness, dullness, and the relative categories of forms, such as length, shortness, squareness and roundness. (3) shousuoyin se 受所引色 Unmanifest matter that is created as a result of receiving the precepts into one's mind. See wubiao se 無表色 and jieti 戒體. In the doctrine of the Abhidharmakośa-bhāsya 倶舎論, this is simply considered as "unmanifest form", but in Consciousness-only, the 'seeds of goodness' that are gained as a result of the mental action at the time of receiving the precepts are taken as the 'essence of the precepts.' The word means "gained according to the reception of the precepts." A provisional element. (4) dingsuoyin se 定所引色 Forms of magical production and transformation.' This is a form element where the sage in meditation can freely transform and manifest things. By thinking of water or fire, he can manifest water or fire. Or he can transform sand and soil into gold and silver and so forth. (5) bianjisuoqi se 遍計所起色 The situation of the sixth consciousness, unconnected to the other five consciousnesses, reflecting on the past, or giving rise to illusory objects, such as flowers in the sky. This form (object) is risen through the mistaken discriminatory power of the sixth consciousness. 

又作墮法處色、法處色。乃唯識宗所立十一色法之第十一。指意識所攀緣的法處所攝之色法。唯識宗將一切諸法概分為色法、心法、心所有法、心不相應行法、無為法等五大類，稱為五位，其中之色法，廣義而言，為所有物質存在之總稱，具有變壞、質礙之性質。色法又可分為十一類，即眼、耳、鼻、舌、身等五根，色，聲、香、味、觸等五境，及法處所攝色。法處之「處」，為生長、養育之義，意指能長養吾人之心與心所，且為心與心所依靠、攀緣者，共分為十二種，稱為十二處，亦即上記所說之五根加上第六根意根，五境加上第六境法境。法境即是法處，乃十二處之一，惟「法境」係強調其乃「意根」（主觀作用）之客觀對境，而「法處」則著重說明其與其他之十一處共為長養心與心所，且為心與心所依靠、攀緣者。於一切色法中，凡攝屬於法處者，即稱為法處所攝色。
　據大乘阿毘達磨雜集論卷一、法苑義林章卷五末等所載，法處所攝色又可細分為五種，即：(一)極略色，亦即極微之色法；乃分析色聲香味觸等五境、眼耳鼻舌身等五根或地水火風等四大種，舉凡一切具有質礙性之實色而令至物質的最小單位「極微」。(二)極迥色，又作自礙色；即分析空界色、明、暗等不具質礙性之顯色而令至極微。(三)受所引色，即無表色；乃依身、口發動之善惡二業，而生於身內之無形色法，為一種不能表現於外之現象，例如由持戒所引起的一種防非止惡之精神作用；由於被視為是身內地水火風四大所造，故列入色法。(四)遍計所起色，意識緣五根、五境，產生周遍計度、虛妄分別之作用，而在心內所變現之影像色法，例如空中花、水中月、鏡中像等，皆攝於此色法中；此類色法，僅具有影像而並無所依托之自體本質。(五)定自在所生色，又作定所生色、定所引色、勝定果色、定果色、自在所生色；即指由禪定力所變現之色聲香味等境；此類色法係以勝定力於一切色變現自在，故稱定自在所生色。又此類色法通於凡聖所變，然凡聖所變現者有假實之別，若由凡夫之禪定力所變現者，為假色，不能實用；若由八地以上之聖者，憑威德之勝定力，能變現為可實用之實在色法，例如變土砂而成金銀魚米，可令有情眾生受用之。
　又以大乘唯識之看法而言，上記五色中，前四色均屬假色，惟第五色通於假實，而以聖者所變現者為實色，此蓋以聖者之威德勝定乃為一種無漏定，由無漏定所變現之色法即為實色；然若以小乘如說一切有部等之觀點而言，則如極略色、極迥色，乃至受所引色等，皆為具有實體之實色。〔大毘婆沙論卷七十四、卷七十五、瑜伽師地論卷三、卷三十七、順正理論卷三十五、成唯識論卷一、成唯識論述記卷三本〕 

dharmāyatana-paryāpannam…rūpam, dharmāyatana-paryāpanna

顯揚一卷十三頁云：法處所攝色，謂一切時意所行境，色蘊所攝，無見無對。此復三種。謂律儀色、不律儀色、及三摩地所行境色。律儀色云何？謂防護身語業者，由彼增上，造作心心法故；依彼不現行法，建立色性。不律儀色云何？謂不防護身語業者，由彼增上，造作心心法故；依彼現行法，建立色性。三摩地所行境色云何？謂由下中上三摩地俱轉相應心心法故；起彼所緣影像色性，及彼所作成就色性。是名法處所攝色。##二解　雜集論一卷八頁云：法處所攝色者：略有五種。謂極略色、極迥色、受所引色、遍計所起色、自在所生色。極略色者：謂極微色。極迥色者：謂即此離餘礙觸色。受所引色者：謂無表色。遍計所起色者：謂影像色。自在所生色者：謂解脫靜慮所行境色。