瑜伽師地論略纂 14.26

14.26

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.