瑜伽師地論略纂 14.45

14.45

論云法處所攝色，是無見無對，亦總不具。如小乘中，法處唯有無表色可爾。此大乘中，前云法處有實色，亦得他受用，何故是無見無對？以從定心所變色實是微細，不據處所，非業所造，故非有對，其色界等皆據處所，故不為例。此中若為他受用，即眼識見，應色處攝，何故乃言法處耶？義曰：從本生時，是定心發，故法處收；其為他用，雖亦眼見，不望此名為法處耶。

The treatise says that form subsumed under the dhātu of phenomena is invisible and non-resistant, and also entirely incomplete. In Hīnayāna, it is acceptable that the dhātu of phenomena has only unmanifest form. Here in the Mahāyāna, it was previously stated that the dhātu of phenomena contains real form, and can also be enjoyed by others; why then is it invisible and non-resistant? Because the form transformed by the mind in concentration is truly subtle, is not based on a spatial location, and is not produced by karma; hence it is non-resistant. The realm of form and so on are all based on spatial locations, and so are not comparable. Here, if it is enjoyed by others, it is seen by the eye-consciousness, and should be subsumed under the visible-form base; why then say it is the dhātu of phenomena? The meaning is: when it originally arises, it is issued by the mind in concentration, and therefore it is included in the dhātu of phenomena; as for its being used by others, although it is also seen by the eye, it is not named the dhātu of phenomena in relation to this.