大方廣佛華嚴經隨疏演義鈔 65.32

65.32

疏「老非定有」者，亦《唯識》文。應有問言：老位極長，何不別立？答意云：謂有夭逝，不至老故。疏「別離等五」下，三有妨云：別離憂悲等，自小及長皆悉有之，何為附在老死支中？通云：多故。復應問言：老既不定，附死立支；病亦不定，何不附立？答云：病又不遍，兼不定故。老遍三界，故附立支。諸趣界中，除中夭者皆有衰相故。復應問言：名色不遍，何故立支？謂色界全，欲界化生，六處頓起，何有名色？《唯識》答云：定故立支。胎卵濕生六處未滿，定有名色故。又名色支亦是遍有，有色化生初受生位，雖具五根而未有用，爾時未名六處支故。初生無色，雖定有意根而不明了，未名意處，故有名色。由斯論說「十二有支，一切一分，上二界有。」即是《唯識》引《瑜伽》第十文也。餘如前說。

As for the commentary's statement that "old age is not definitively present": this is also text from the Cheng weishi lun. There should be a question: The stage of old age is extremely long; why is it not established separately? The meaning of the answer is: Because there are premature deaths that do not reach old age. As for the commentary's statement from "the five such as separation" onward: the third objection says: Grief, lamentation, and separation from what is loved are present from youth to adulthood; why are they attached to the factor of old age and death? The resolution says: Because they are frequent. Again, it should be asked: Since old age is not definitive and is attached to death to establish a factor, illness is also not definitive; why is it not attached and established? The answer says: Illness is moreover not universal and is additionally not definitive. Old age is universal throughout the three realms, and therefore it is attached to establish a factor, for among the destinies and realms, except for those who die prematurely, all have the characteristic of decay. Again, it should be asked: Name-and-form is not universal; why is it established as a factor? That is, in the form realm entirely, and in apparitional birth in the desire realm, the six sense bases arise simultaneously; how can there be name-and-form? The Cheng weishi lun answers: It is established as a factor because it is definitive, for in womb-born, egg-born, and moisture-born beings, before the six sense bases are complete, there is definitely name-and-form. Furthermore, the factor of name-and-form is also universally present: in the initial stage of taking rebirth through apparitional birth with form, although the five faculties are complete, they do not yet have functioning; at that time it is not yet called the factor of the six sense bases. In the first rebirth into the formless realm, although there is definitely the mental faculty, it is not yet clear, and it is not yet called the mental sense base; therefore there is name-and-form. For this reason the treatise says: "The twelve factors of existence, in whole or in part, are present in the higher two realms." This is the Cheng weishi lun citing the text of the tenth fascicle of the Yogācārabhūmi. The rest is as explained previously.