瑜伽論記 3.99

3.99

若於有色有情聚中等者，成唯識說：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未明了未名意處，此中意顯彼諸化生初生剎那名識支，此後隨應五根意處未明了來名名色支，次六根明名六處，後觸受支漸漸生長，故雖諸根決定圓滿與前差別，識等五支亦有前後，此中上識緣色種故說依色而起。

Regarding 'If among the aggregation of sentient beings with form' and so on, the Vijñaptimātratāsiddhi says: In the initial state of taking rebirth for an apparitional being possessing form, although it possesses the five faculties, they do not yet have function; at that time it is not yet named the link of the six sense bases. Thus, when initially born into the formless realm, although it definitely possesses the mental faculty, because it is not yet clear, it is not yet named the mind base. The intention revealed here is that for those apparitional beings, the initial instant of birth is called the link of consciousness; following this, until the five faculties and the mind base correspond and become clear, it is called the link of name-and-form; next, when the six faculties are clear, it is called the six sense bases; later, the links of contact and feeling gradually grow. Therefore, although all faculties are definitively complete, in distinction from the earlier [womb birth], the five links of consciousness and the rest also have a chronological sequence. Here, the upper consciousness conditions the seed of form, and is therefore said to arise reliant on form.