瑜伽師地論略纂 4.90

4.90

「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、不律儀異類皆有，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。異熟六根種，名六處；異熟觸、受種，名觸、受支。除本識種及此後三種，餘諸蘊異熟種皆名色支。經說名，謂非色四蘊；色，謂羯邏藍等者，此依雜體，非說別體。不爾，如何得成五蘊？或通依非異熟名色五蘊，說識初生更互為緣，第七識等名名中識故。若雜體者，《唯識論》云：或名色種總攝五因，於中隨勝立餘四種。六處與識，總別亦然。具如彼疏釋。此等唯種，說現行者，准識支會。《對法》第一云：眼處者，謂眼曾現見色，不言當見；今此據實，處通三世。《對法》依處義增，唯說過現生，未來六行勝故，亦不相違。

Regarding "the desire realm possesses ten and the nominal form included in the dharmāyatana": as for the real form of the dharmāyatana, it refers to the fruit of superior samādhi; because there is no samādhi in the desire realm, it is said to be absent, and because it mostly has nominal [form], this distinction is made. In the higher realms, both nominal and real are present. Regarding "yet not all": because they lack non-restraint (asaṃvara) and prātimokṣa, and because mirror images and the moon in water are also absent there. Among nominal [forms] in the lower realm, although there is no form of samādhi or path-concomitant discipline, the distinct types of restraint and non-restraint are both present, so no distinction is made. The higher realms have only restraint, showing that they lack non-restraint; hence it says "not all." Here, seeds, actual states, future, and present—these four [phases of] name-and-form and so on—are spoken of comprehensively, not as the actual essence of the link. The Cheng weishi lun states: "Excluding the latter three causes, all the remaining causes are subsumed under the seeds of name-and-form." The latter three causes, according to the sequence of names, are the latter three seeds. This explains the unmixed essential nature of the five links. The seeds of the six resultant sense faculties are named the six āyatanas; the seeds of resultant contact and feeling are named the links of contact and feeling. Excluding the seed of the mūlavijñāna and these latter three kinds [of seeds], the resultant seeds of all remaining aggregates are the link of name-and-form. When the sūtra states that "name refers to the four non-form aggregates, and form refers to the kalala and so forth," this is said in terms of a blended entity, not a distinct entity. Otherwise, how could they constitute the five aggregates? Or, speaking comprehensively in terms of the non-resultant five aggregates of name-and-form, it says that when consciousness first arises, they serve as conditions for each other, because the seventh consciousness and so forth are the consciousness within "name." If it is a blended entity, the Weishi lun states: "Alternatively, the seeds of name-and-form comprehensively subsume the five causes, and within them the remaining four kinds are established according to what is predominant. The six āyatanas and consciousness are likewise general and particular." This is fully explained in its commentary. These are solely seeds; those spoken of as actual states should be harmonized following [the explanation of] the link of consciousness. The first chapter of the Abhidharma-samuccaya states: "The eye āyatana refers to the eye that has formerly seen visible form in the present, not saying that it will see in the future." Now, according to the reality, the āyatana pervades the three times. The Abhidharma-samuccaya relies on the prominent sense of "āyatana" and speaks only of past and present births, because future [states] are superior in the six activities; thus they do not contradict each other.