瑜伽師地論略纂 13.26

13.26

論云「當言於欲界中緣狹小執受境」等，此約身為論，以身量小，故名狹小。有義：以外器有大小量說等，如小千界等。其下文說，以諸十八界多小，說小大緣。無色無身，以何為大小，故說諸界名大小？以無色界緣法處說大小故。其義未解。法師云：彼心或廣或略熏成種時，第八緣此種，種從現行名廣略等，非緣現行。若爾，即得說第八識緣三界種子境也。答：不然。約功能，如欲界名狹少行，種所生現行亦狹小故，如是乃至無色界亦然。若欲、色界，不說外器為論，以俱緣無量外器界故。

The treatise says, "It should be said that in the desire realm, it takes a narrow upātta object as its objective domain..." This is discussed in terms of the body: because the body is small in measure, it is called narrow. Another view holds: it is spoken of in terms of the size of the external receptacle-world, such as a small-thousand world system and so forth. As the subsequent text states, based on the multiplicity or paucity of the eighteen dhātus, it speaks of taking small or great as object. The formless realm has no physical body; by what is it deemed great or small that the dhātus are called great or small? Because the formless realm takes the dharmadhātu as object, it speaks of great and small. This meaning has not yet been resolved. The Dharma Master says: When that mind, being either extensive or concise, perfidiously forms seeds, the eighth takes these seeds as object; the seeds are called extensive or concise according to the active dharmas, not because it takes the active dharmas as object. If so, one could then say that the ālayavijñāna takes the seeds of the three realms as its object. Answer: This is not so. In terms of capacity, just as the desire realm is called narrow in activity, the active dharmas produced by the seeds are also narrow; and so on, up to the formless realm, which is likewise. In the desire and form realms, the external receptacle-world is not taken as the basis of the discussion, because both take the immeasurable external receptacle-world as object.