成唯識論述記 8.424

8.424

述曰：由此《瑜伽》第十論說，十二有支，一切一分，上二界有，若無名色非一切故。《緣起》上云：「『若唯有名都無其色，斯有何過？』佛言：『若一生中唯有其名不依色住，相續生起不應理者。』」依有色身現起色語，或色種子亦名為色。九十三等云：無色界名與色種子為識所依，彼地未滅報色種故。報色種子非彼界繫，故此異界色為異界名依，又彼定色所有種子，亦得為名依，理亦無失。

The Commentary states: For this reason, fascicle ten of the Yogācārabhūmi says that all twelve factors of existence are partly present in the higher two realms; if there were no name-and-form, it could not be said to be "all." The upper fascicle of the Pratītyasamutpāda[-sūtra-vyākhyā] states: "'If there were only name and no form whatsoever, what fault would there be?' The Buddha said: 'If in a single lifetime there were only name not abiding dependent on form, its continuous arising would be illogical.'" This refers to the actual manifest form of a body possessing form, or else seeds of form are also called form. Fascicle ninety-three and others say: The name and the seeds of form in the formless realm serve as the basis for consciousness, because the seeds of retribution form in that plane have not yet been eliminated. The seeds of retribution form are not bound to that realm; thus this form of a different realm serves as the basis for the name of this different realm. Furthermore, all seeds of meditational form can also serve as the basis for name; logically, there is no error.