中觀論疏 10.39

10.39

「以有識著故」下，第四辨名色支。一云：四陰名名、色陰名色，以當名色支時，四陰微弱，纔有其名，故云名也。《阿含經》云「痛想受樂，思惟為名；四大所造為色。」故知爾也。次云「即以色陰為名色」，言此色受眾生之名，別異非眾生之色也。故《成論》牽經云「心依名色」。問：化生云何識緣名色？答：《婆沙》云「識緣名色，此說胎生，不說化生。評云：化生亦識緣名色。如化生者，初得諸根，未猛利時說是識，若諸根猛利名名色。」問：名色支於十時中具幾時耶？答：《婆沙》云「未生四種色根，六入未具但有身根。此有五時：一者哥羅羅、二阿浮陀、三卑屍、四伽那、五婆羅奢，此時名名色支也。」

"Because there is attachment of consciousness" and so forth: this is the fourth, discerning the link of name-and-form (nāmarūpa). One explanation says: The four [mental] aggregates are called "name", and the material aggregate is called "form". At the time of the link of name-and-form, the four aggregates are faint and weak, having only their names; therefore they are called "name". The *Āgama* sūtra says: "Feeling, perception, receiving pleasure, and thinking are 'name'; what is made of the four great elements is 'form'." Hence we know it is so. Another says: "The material aggregate itself is taken as name-and-form." This means that this form receives the name of a sentient being, distinguishing it from the form of non-sentient beings. Therefore the *Tattvasiddhi* cites a sūtra saying: "Mind relies on name-and-form." Question: For apparitional birth (upapāduka), how is name-and-form conditioned by consciousness? Answer: The *Vibhāṣā* says: "'Conditioned by consciousness is name-and-form' speaks of womb-birth, not apparitional birth. The critical appraisal says: In apparitional birth, name-and-form is also conditioned by consciousness. For an apparitionally born being, when the faculties are first acquired and not yet sharp, that is called consciousness; when the faculties become sharp, it is called name-and-form." Question: Among the ten temporal stages [of life], how many stages does the link of name-and-form contain? Answer: The *Vibhāṣā* says: "When the four kinds of material faculties are not yet born, and the six sense bases are not complete but only the body faculty exists: this has five stages: 1. kalala, 2. arbuda, 3. peśī, 4. ghana, 5. praśākhā. This period is called the link of name-and-form."