成唯識論述記 8.420

8.420

述曰：此下第二，依正理答。此名色支所以立者，亦遍三界。若爾，云何有色化生初生根滿，於有色界化生初位，雖具五根，而此五根猶未有用，但名名色，爾時未名六處支故。謂諸根滿，有明利用，能生觸等乃名六處，此雖根滿，無明利用，尚未生觸，但名名色，不名六處，故名色支亦定亦遍。九十三等雖言化生初生根滿，不言化生無名色支，故作此釋。問：若爾者，初生無色但有意處，何有名色？

The Commentary states: Hereafter is the second answer, according to correct principle. The reason this factor of name-and-form is established is that it is also pervasive throughout the three realms. If so, how can apparitional beings with form have complete faculties at birth? In the initial stage of apparitional birth in realms with form, although the five faculties are complete, these five faculties do not yet have functioning; they are merely called "name-and-form," because at that time they are not yet called the factor of the six sense bases. When the faculties are complete and possess distinct, efficacious functions capable of producing contact and so on, only then are they called the six sense bases. Although these faculties are complete, lacking distinct, efficacious functions they cannot yet produce contact; they are only called name-and-form and not called the six sense bases. Thus the factor of name-and-form is both definite and pervasive. Although fascicle ninety-three and others say that at the initial birth of apparitional beings the faculties are complete, they do not say that apparitional beings lack the factor of name-and-form; hence this explanation is made. Question: If so, at the initial moment of birth in the formless realm there is only the mental base (manāyatana); how could there be name-and-form?