俱舍論記 9.89

9.89

「據圓滿者至乃至廣說」者，釋。說有八支據圓滿者，具歷八位，非諸中夭；以或在名色支命終，唯歷二位；乃至或在取支命終，但歷七位；及色界無名色支，以彼化生諸根必具；無色界無名色、六處支，以無色故。但據欲界具八支者，引經證欲界具有八支。經言「識若不入胎，名色得增長廣大不？不也。」世尊乃至廣說八支。既言入胎，明知據欲；彼經具說，明據圓滿。問：若上界不具十二，即與《婆沙》評家相違。如《婆沙》二十三云「問：此經中說名色緣六處，應不遍說四生有情。謂胎卵生諸根漸起，可說名色緣六處。化生有情諸根頓起，云何可說名色緣六處？但應說識緣生六處。有作是說：此經但說欲界、三生，不說上界化生，亦無有失。應作是說：此經通說三界四生，謂化生者初受生時，雖具諸根而未猛利，後漸增長方得猛利。未猛利時初剎那頃名識，第二剎那以後名名色支，至猛利位名六處支。是故此經無不遍失。」又《婆沙》二十四云「問：此十二支緣起法幾欲界？幾色界？幾無色界？有作是說：欲界具十二支；色界有十一支，除名色；無色界有十支，除名色、六處。色界應作是說識緣六處，彼無未起四根時故。無色界應云識緣觸，彼無有色及五根故。評曰：應作是說，三界皆具十二有支。問：色界生時諸根頓起，云何有名色位？無色界無色無五根，云何有名色、六處位？答色界五根雖定頓起，而生未久根不猛利，爾時但是名色支攝。無色界雖無色及五根，而有名及意根。彼應作是說：識緣名，名緣意處，意處緣觸。是故三界皆具十二。」准《婆沙》前後文、評家，俱說上界皆具十二。云何此論乃言不具？解云：此論非以《婆沙》評家為量。取《婆沙》前師義，此即論意各別。

"In terms of being complete... up to extensive explanation": this is the explanation. Saying that there are eight links is based on one being complete, possessing and traversing all eight stages, not those who die prematurely in between; for some die during the link of name-and-form, traversing only two stages; and up to some who die during the link of grasping, traversing only seven stages; and the realm of form lacks the link of name-and-form, because those of apparitional birth there inevitably possess all faculties; and the formless realm lacks the links of name-and-form and the six sense bases, because of the absence of form. It only refers to those in the realm of desire who possess the eight links, citing a sūtra to prove that the realm of desire fully possesses the eight links. The sūtra states: "If consciousness did not enter the womb, would name-and-form develop and grow large? No." The World-Honoured One up to speaks extensively of the eight links. Since it says "enter the womb", we clearly know it refers to the realm of desire; that sūtra speaks [of them] completely, clearly referring to being complete. Question: If the higher realms do not possess all twelve, then this contradicts the verdict of the Mahāvibhāṣā. As Mahāvibhāṣā 23 says: "Question: In this sūtra it says that name-and-form conditions the six sense bases; should this not fail to encompass sentient beings of all four types of birth? That is, for womb-born and egg-born beings, the faculties arise gradually, so it can be said that name-and-form conditions the six sense bases. For sentient beings of apparitional birth, the faculties arise all at once; how can it be said that name-and-form conditions the six sense bases? It should only be said that consciousness conditions the arising of the six sense bases. Some say: this sūtra only speaks of the realm of desire and three types of birth, not speaking of apparitional birth in the higher realms, and there is no fault in this. It should be said: this sūtra applies generally to the three realms and the four types of birth. That is, when those of apparitional birth first take birth, although they possess all faculties, they are not yet sharp; later, gradually developing, they then become sharp. When they are not yet sharp, the very first moment is called 'consciousness'; the second moment and onward is called the 'name-and-form' link; when reaching the sharp stage, it is called the 'six sense bases' link. Therefore, this sūtra does not have the fault of not being all-encompassing." Furthermore, Mahāvibhāṣā 24 says: "Question: In this Dharma of the twelve links of dependent origination, how many are in the realm of desire? How many in the realm of form? How many in the formless realm? Some say: the realm of desire possesses all twelve links; the realm of form has eleven links, excluding name-and-form; the formless realm has ten links, excluding name-and-form and the six sense bases. In the realm of form, it should be stated that consciousness conditions the six sense bases, because there is no time when the four faculties have not yet arisen. In the formless realm, it should be said that consciousness conditions contact, because there is no form and no five [material] faculties. Verdict: It should be said that all three realms possess the twelve links of existence. Question: At the time of birth in the realm of form, all faculties arise all at once; how can there be a stage of name-and-form? In the formless realm, there is no form and no five faculties; how can there be the stages of name-and-form and the six sense bases? Answer: Although the five faculties in the realm of form definitely arise all at once, having not been born long, the faculties are not sharp; at that time, it is subsumed merely by the link of name-and-form. Although the formless realm lacks form and the five faculties, it has 'name' and the mind faculty. There, it should be said: consciousness conditions name, name conditions the mind base, and the mind base conditions contact. Therefore, all three realms possess all twelve." According to the earlier and later texts and the verdict of the Mahāvibhāṣā, both state that the higher realms all possess twelve. Why does this treatise then say they do not possess them? The explanation says: this treatise does not take the verdict of the Mahāvibhāṣā as authoritative. It adopts the view of the earlier masters in the Mahāvibhāṣā; thus the intentions of the treatises are distinct.