瑜伽論記 18.338

18.338

若依經部解，即堅色聚有生水火風及聲，與巧能為種子。今依大乘約相同經部釋，若據實義堅色聚不離本識，本識有生水火風等種子，故亦說堅色聚有種子也，於水火風名想假聚中，如其所應欲色界次第亦同堅色地大聚說，欲界火水聚有色香味，色界但有色風大聚，欲界或唯有香，色界風一向色香也。

If explained according to the Sautrāntika, then the aggregate of solid form has [the potential] to produce water, fire, wind, and sound, possessing capability as seeds. Now, explaining according to the Mahāyāna, in terms of appearances it is identical to the Sautrāntika explanation; but if based on the real meaning, the aggregate of solid form is not separate from the fundamental consciousness, and the fundamental consciousness has the seeds that produce water, fire, wind, and so forth; hence it is also said that the aggregate of solid form possesses seeds. In nominal, imputed aggregates of water, fire, and wind, as appropriate to the desire and form realms, the sequence is also explained in the same way as the aggregate of solid form of the earth element: in the desire realm, aggregates of fire and water have form, odor, and taste; in the form realm, there is only form; an aggregate of the wind element in the desire realm may have only odor, while in the form realm wind has exclusively form and odor.