瑜伽論記 14.262

14.262

第七以六種相分別五蘊者，受用相者，其外色境界差別而生等者，本由業故感眼等五根受用五塵，五根既起必引境生名增上力，言為欲隨順內諸色處受用差別故者，此釋四大有無不定所以，須有木石受用，故唯地大獨生，須水受用，故唯濕生如江河等，須火受用，故唯煖生如日光等，須有風用，故唯有動生如空中風，須和合受用，故或二三大或四大合生也。復有餘業，後當廣說者，四大各有五業等也。

Regarding the seventh, distinguishing the five aggregates by six aspects: on the aspect of enjoyment and use, where it says "its external material objects arise with distinctions, etc.": fundamentally due to karma, the five sense faculties such as the eye are received to enjoy and use the five external sense objects; once the five faculties have arisen, they necessarily induce the arising of objects, which is called predominant power. As for the words "in order to conform with the distinct enjoyments and uses of the various internal material bases": this explains why the presence and absence of the four primary elements are unfixed. When there is a need for the enjoyment and use of wood and stone, the earth element alone arises singly; when there is a need for the use of water, only moisture arises, like rivers; when there is a need for the use of fire, only warmth arises, like sunlight; when there is a need for the function of wind, only movement arises, like wind in the sky; when there is a need for combined enjoyment and use, either two or three primary elements, or all four primary elements, arise together. Regarding "There is further remaining karma, to be explained extensively below": each of the four primary elements has five operations, etc.