瑜伽論記 3.125

3.125

名色中，初解名後解色，欲界具十及法處所攝假色者，法處實色謂勝定果，欲界無定故說為無，多分有假故為簡別，上界之中假實通有，然非一切者，無不律儀及別解脫故，鏡像水月彼亦無故，下界假中雖無定道共戒之色，律儀不律儀業類皆有，故不簡別，上界唯有律儀顯無不律儀故言非一切，此中通說種子現行當來現在名色等四非實支體，成唯識說：除後三因餘因皆是名色種攝，後之三因如名次第即後三種，此說五支不雜體性異熟。

In name-and-form, first 'name' is explained, and afterwards 'form' is explained. As for the desire realm possessing ten [kinds of form] and designated form subsumed under the base of phenomena (dharmāyatana): the real form of the base of phenomena refers to the fruits of superior concentration; since the desire realm lacks concentration, it is said to be absent; because it mostly has designated [form], it is distinguished. In the higher realms, both designated and real are present, but it states 'not all' because they lack non-restraint and prātimokṣa, and mirror-images and the moon in water are also absent there; although the designated [form] of the lower realm lacks the matter of concentration and the path-associated precepts, it possesses both the restraint and non-restraint categories of karma, and hence is not differentiated; the higher realms have only restraint, showing that they lack non-restraint, hence it says 'not all.' Here, it speaks generally of seeds and active states, yet future and present name-and-form and the other four are not the real essences of the branches. The Vijñaptimātratāsiddhi says: 'Except for the latter three causes, all remaining causes are subsumed under the seeds of name-and-form.' The latter three causes, according to the order of the names, are precisely the latter three kinds. This speaks of the five branches being unmixed in intrinsic nature as vipāka.