成唯識論了義燈 4.40

4.40

且色法中異熟五根，有實及恒起無雜亂。然體不遍，長養、等流則有雜亂，在下起上，天眼耳故，是長養故，便闕三義，但有一實。若五境色，一、非一向實；二、非是恒；三、非遍，業果無色無，定果欲界無，四非不雜。以下上五識，緣上下境故。法處色中，初四闕四義，唯假不恒不遍起雜，定自在色體通假實，亦闕四義。

First, among material phenomena, the five vipāka faculties are real and constantly arise without confusion. However, their substance is not all-pervasive. Nourished (aupacayika) and outflow-equivalent (niṣyanda) forms, however, have confusion, as when higher divine eye and ear [faculties] arise in a lower [realm]; because they are nourished, they lack three criteria and possess only that of being real. As for the matter of the five sense objects: first, they are not uniformly real; second, they are not constant; third, they are not all-pervasive, for karmic fruits are absent in the formless realm and concentration-produced forms are absent in the desire realm; fourth, they are not unconfused, because the lower and higher five consciousnesses cognize lower and higher sense objects. Among forms belonging to the mental object sphere (dharmāyatana-rūpa), the first four lack all four criteria: they are only nominal, not constant, not all-pervasive, and arise with confusion. Forms with mastery over concentration comprise both nominal and real, and also lack all four criteria.