大方廣佛華嚴經隨疏演義鈔 65.32

65.32

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.