瑜伽論記 18.186

18.186

基云：言又非一切清淨之色等者，謂此定色微細故非五識等所得，然若應受用亦得見之，如前五十五解。此有兩解，一解云：由自第六定心引自第八有漏色現，令他人託之而受用，故是有漏，不爾者自第六是無漏故，如何令他受用。二解云：即以自第六為增上緣，他託亦變為有漏，不藉自第八變及淨土等，此解為勝，以不同餘唯散心緣故，唯定心境故名無見無對，非他人不見也。

Ji says: Where it says, "Moreover, it is not all pure material form..." and so forth, it means that because this meditative form is subtle, it cannot be apprehended by the five consciousnesses and the like; however, if it is to be experienced, it can also be seen, as explained previously in [fascicle] fifty-five. There are two explanations of this. One explanation says: Induced by one's own sixth [consciousness's] meditative mind, one's own eighth [consciousness's] tainted form manifests, allowing another person to depend on it and experience it; hence it is tainted. Were it not so, since one's own sixth [consciousness] is untainted, how could it allow another to experience it? The second explanation says: With one's own sixth [consciousness] as the predominant condition, the other depends on it and also transforms it into tainted form, without relying on one's own eighth [consciousness's] transformation, or on pure lands, etc. This explanation is superior. Because it is unlike the rest which are only objects of the scattered mind, being solely the realm of the meditative mind it is called 'without visibility and without resistance', not that other people cannot see it.