瑜伽師地論略纂 14.62

14.62

六種所行性，〈本地分〉中第三卷列名未解，此即說前文云依處故，相、方故，時故，明了、不明了。以實色名明了，不實名不明了。全分等實，謂青等明了；不實，謂長等假之不明了。作意正起中，第三卷〈本地〉由四因，欲力、念力等。依欲界身發起色界大種，此色為是第八緣不緣等，如第一〈決擇〉抄解。此中，護月義順護法，雖解見分依界繫，相分色界故，准種子時，亦得何妨？

As for the six kinds of operative nature, their names are listed in the third fascicle of the Maulī Bhūmi without explanation; this refers to the previous text's stating: by virtue of basis, by virtue of characteristic and direction, by virtue of time, and distinct or indistinct. Real matter is called distinct, and unreal [matter] is called indistinct. Matter that is real in its entirety and the like refers to distinct blue and the like; unreal matter refers to indistinct nominal matter such as long and the like. Regarding 'manaskāra directly occurring', in the third fascicle of the Maulī Bhūmi it occurs through four causes: the power of desire, the power of mindfulness, etc. Relying on a body of the desire realm, one gives rise to the primary elements of the form realm: whether this form is an object cognized by the eighth [consciousness] or not, etc., is explained as in the notes on the first fascicle of the Viniścayasaṃgrahaṇī. Here, Candragopāla's meaning accords with Dharmapāla: although he explains that the darśanabhāga relies on the realm-tie while the nimittabhāga belongs to the form realm, by analogy with the case of seeds, what harm is there in this being admissible as well?