仁王經疏 1.176

1.176

問：二界有色，應是所照。無色界中都無有色，如何說言照於三界？答：諸宗不同。薩婆多宗及經部等，唯有四蘊，故無能照及所照法。摩訶僧祇部，具十八界，故有所照及能照法。今依大乘，《中陰經》說，如來至無色界，無色眾生禮拜世尊。又《本業經》云「如來說法會中，無色諸天來入會中。」故知無色具能所照。又下經云「寶華上于非想非非想天，時無色界雨無量香華，如雲而下。」若依《瑜伽》，無色界中唯有法處定所生色。解云：依《瑜伽》者，依如是說。如上所引諸經皆依法處說，更會勘。

Question: Two of the realms possess form (rūpa), so they should be what is illuminated. In the formless realm there is no form at all; how can it be said to illuminate the three realms? Answer: The various schools differ. In the Sarvāstivāda school, the Sautrāntika, and others, there are only four aggregates, so there are neither dharmas capable of illuminating nor dharmas to be illuminated. The Mahāsāṃghika school possesses all eighteen dhātus, so there are dharmas to be illuminated and dharmas capable of illuminating. Now relying on the Mahāyāna, the *Antarābhava-sūtra* (中陰經) states that when the Tathāgata went to the formless realm, the formless sentient beings bowed in homage to the World-Honoured One. Furthermore, the *Benye jing* (本業經) states: "In the assembly where the Tathāgata preached the Dharma, the devas of the formless realm came and entered into the assembly." Therefore, we know that the formless [realm] possesses both that which can illuminate and that which is illuminated. Furthermore, the sūtra below says: "The jeweled flowers went up to the heaven of neither-perception-nor-non-perception, and at that time the formless realm rained down immeasurable fragrant flowers, descending like clouds." If we rely on the *Yogācārabhūmi*, in the formless realm there is only form produced by meditative absorption (samādhi-saṃbhūta-rūpa) belonging to the dharmāyatana. The interpretation says: relying on the *Yogācārabhūmi*, it is explained in this way. The various sūtras cited above are all explained in terms of the dharmāyatana; this should be further collated and examined.