瑜伽師地論略纂 14.26

14.26

論云「極微有十五種，謂眼等五、色等五、地等四、法處實色有一」者，此中法處偏據實者說。　若爾，色等中亦有假者，應同法處；又觸所造全假，何不言？義曰：不然，可受用故，法處餘假不可用故。色等中雖假，仍彼識等別緣；法處中唯第六緣，故不為例。又依俱生，故不例。又觸處若即與大俱者，亦不簡，其法處不如此等，故不論。　問：何因緣故，諸有對法同處一處，不相捨離，而不說名無對性耶？答：隨順轉故。由彼展轉相順生，不相妨礙者，即由諸香等，極相隨順，不相妨礙，所以如此。無分建立極微，如〈本地〉第三卷云非極微更有餘細分別得等。

The treatise says: "There are fifteen kinds of atoms: namely, the five beginning with the eye, the five beginning with form, the four beginning with earth, and one real form of the dharma base." Here, the dharma base is spoken of with particular reference to what is real. / If so, then since among form and the rest there are also fictive ones, they should be the same as the dharma base; furthermore, that produced by contact is entirely fictive, so why is it not mentioned? The meaning is: It is not so. Because they can be enjoyed and used, whereas the other fictive ones of the dharma base cannot be used. Although they are fictive among form and the rest, they are still separately cognized by those respective consciousnesses; within the dharma base, they are cognized only by the sixth [consciousness], so it does not serve as a parallel. Furthermore, because they rely on co-arising, it is not a parallel. Furthermore, if the tangible base is immediately concurrent with the primary elements, it is also not excluded; the dharma base is not like these, and therefore it is not discussed. / Question: For what reason do unobstructed dharmas dwell together in the same place without departing from one another, yet are not called having the nature of obstruction? Answer: Because they operate in compliance. That they give rise to one another in mutual compliance without mutual impediment means that because the various fragrances and so forth are extremely compliant with one another and do not impede each other, it is therefore like this. The establishment of partless atoms is as stated in the third fascicle of the Maulī Bhūmi, that atoms cannot be further distinguished into other finer [parts], and so on.