瑜伽師地論略纂 4.90

4.90

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.