大乘義章 4.36

4.36

第四約就界地分別。界謂三界，地謂九地。先約界論。《毘婆沙》中一論師說：欲界地中具十二支；色界十一，除名色支。何故如是？色界六根一時頓生，生即六入，故無名色。無色有十，無名色支及六入支。何故如是？彼處無色，故無名色；彼無五根，故無六入。若就彼說，應當說言識緣於觸。評者言曰：於三界中悉具十二。欲界具有，義在可知。於色界中，雖復六根一時頓生，初生六根未能猛利，判為名色；後轉猛利，說為六入，故具十二。無色界中，無色有名，雖無五入而有意入，故具十二。若就彼說，應當說言識緣於名，名緣於意。一一細論，通局眾多，非可具辨。約界如是（此一門竟）。

The fourth gate differentiates according to realms and stages. 'Realms' refers to the three realms; 'stages' refers to the nine stages. First, they are discussed according to realms. One treatise master in the *Vibhāṣā* states: in the stage of the desire realm, all twelve links are complete; the form realm has eleven, lacking the link of name-and-form. Why is this? In the form realm, the six sense faculties are born all at once; at birth they are already the six sense bases, and thus there is no name-and-form. The formless realm has ten, lacking the links of name-and-form and the six sense bases. Why is this? That place has no form, and thus no name-and-form; it lacks the five [physical] sense faculties, and thus has no six sense bases. If discussed according to his view, one ought to say that consciousness conditions contact. The Arbiter states: across all three realms, the twelve are fully complete. That they are complete in the desire realm is readily understood. In the form realm, although the six sense faculties are born all at once, when first born the six faculties are not yet sharp and keen, which is categorized as name-and-form; later they become sharp and keen, which is spoken of as the six sense bases; therefore the twelve are complete. In the formless realm, though lacking form there is name, and though lacking the five sense bases there is the mental base; therefore the twelve are complete. If discussed according to his view, one ought to say that consciousness conditions name, and name conditions the mental base. Discussing each in detail involves many shared and exclusive points, which cannot be treated exhaustively. Discussion according to realms is as above (this concludes this first gate).