成唯識論了義燈 5.232

5.232

《論》：士夫六界，釋如《疏》引。問：四大及心體性可知，空體是何？答：准《雜集》第二，廢立二十五種色云：謂作所依故，作相故，即立逈色及表色所以。表即屈申，正是動作。故《瑜伽》第一云：表色者謂業用為作，動轉差別。此作所依即彼逈色。逈色者《雜集》云：謂離餘礙觸，方所可得。問：何非餘空說是逈色？既云：逈色復何名空？答：士夫界故非虛空，空離礙觸方所故復名空。問：若取逈色，逈色即離四大有。何故餘部說唯四大不立所造？答：彼不了故，宗計異故，不可為責。經部有師不立心所，大乘異說亦復同彼，共引此經，不唯經部。《瑜伽》但云：有一沙門若婆羅門，欲令名中唯心實有非諸心所。或亦假敘，非必彼難。

Regarding the statement of the *Śāstra*: "The six elements of a person": The explanation is as cited in the *Commentary*. Question: The intrinsic natures of the four great elements and the mind are knowable; what is the essence of space? Answer: According to the second fascicle of the *Samuccaya*, when abolishing and establishing the twenty-five kinds of form, it says: because it is the support for activity and because it is the characteristic of activity; this is why distant form and indicative form are established. Indicative [form] is bending and extending, which is precisely movement. Therefore the first fascicle of the *Yogācāra* says: Indicative form means that the activity serves as action, which is the distinction of movement. The support of this action is that distant form. As for distant form, the *Samuccaya* says: It refers to being free from other obstructing contacts, where spatial location can be obtained. Question: Why is it not other space, but spoken of as this distant form? Since it is called distant form, why is it called space? Answer: Because it is the element of a person, it is not empty space; because space is free from obstructing contacts and spatial locations, it is called space. Question: If taking distant form, distant form exists apart from the four great elements. Why do other schools say it is only the four great elements and do not establish derived form? Answer: Because they did not understand, and their tenets differ, they cannot be held to account. Among the Sautrāntikas there are masters who do not establish mental factors; the differing views of the Mahāyāna are also identical with them, collectively citing this sūtra, not solely the Sautrāntikas. The *Yogācāra* merely says: There is a certain śramaṇa or brāhmaṇa who wishes that among names only mind is substantially existent and not the mental factors. Or it may also be a hypothetical presentation, not necessarily their actual objection.