瑜伽師地論略纂 16.81

16.81

論云「又一切清淨之色及依彼識所取境界」等者，謂此定色微細故，非五識等所得，然若變令受用，亦得見之。如前五十五解及別抄。此色解云：一者、由身第六定心引自第八有漏色現，令他人託之而受用，故是有漏。不爾者，自第六是無漏故，如何令他受用？二解云：即以自第六為增上緣，他託之亦變為有漏，不藉自第八變，如諸佛，豈有自第八變淨土等？此解為勝。以不同餘處唯散心緣故，唯定心境故，名無見無對，非他人不見也。

The treatise says, "Furthermore, all pure rūpa and the objective spheres grasped by the consciousness based on them...": this means that because this rūpa of meditative absorption is subtle, it is not grasped by the five consciousnesses and the like; yet if it is transformed so as to be experienced, it can also be seen. This is as explained in the fifty-fifth [fascicle] above and in separate notes. Regarding this rūpa, one explanation states: through the body's sixth [mental consciousness] in meditative mind, one brings forth one's own eighth [consciousness's] defiled rūpa to appear, allowing others to rely on it and experience it, and therefore it is defiled. Were it not so, since one's own sixth [consciousness] is undefiled, how could it cause others to experience it? A second explanation states: taking one's own sixth [consciousness] as the predominant condition, others also rely on it and transform it into what is defiled, without relying on the transformation by one's own eighth [consciousness]. Just as with the Buddhas: how could there be a transformation of a pure land and the like by their own eighth consciousness? This explanation is superior. Because unlike elsewhere, where it is cognised solely by a distracted mind, here it is exclusively an object of the meditative mind; therefore it is called non-visible and non-resistant (*anidarśana-apratigha*), not that others do not see it.