仁王護國般若波羅蜜多經疏 1.162

1.162

解曰：時無色界雨諸香花者，此總標也。明無色界，諸宗不同。一切有部，《俱舍》頌云「無色謂無色，後色起從心。」經部宗云「色心二種，互相依持。」謂彼二宗皆唯四蘊，在欲色界無別所依。大眾部云具十八界，但無麁色，細色非無。如《正理論》具明立廢。如《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，無色諸天來入會中。」《華嚴經》云「菩薩鼻根聞無色界宮殿之香。」又《瑜伽論》五十四云「色無色天變身萬億，共立毛端。」由此等文，彼非無色。若爾，如何名無色界？答：就色不同，有其四種：業果、通果二色定無，定境、定果二色容有，云無云有皆不相違。所雨香花，即定果矣。香如須彌花如車輪者，明其形狀也。如雲而下者，皆亂墜耳。從此第四地六震動。

Exposition: 'Then the formless realm rained down various fragrant flowers': this is the general heading. In explaining the formless realm, the various schools differ. For the Sarvāstivāda, the verse in the Abhidharmakośa states: 'Formless means without form; subsequent form arises from mind.' The Sautrāntika school says: 'The two kinds, form and mind, mutually support each other.' That is to say, both of these two schools hold that there are only the four aggregates [in the formless realm] and that there is no distinct basis in the desire and form realms. The Mahāsāṃghika says that it possesses all eighteen dhātus; it merely lacks coarse form, but subtle form is not absent, as fully explained in terms of establishment and rejection in the Nyāyānusāra. As the *Antarābhava Sūtra* says: 'The Tathāgata went to the formless realm, and the sentient beings of the formless [realm] prostrated before the World-Honoured One.' Furthermore, the *Benye jing* says: 'When the Tathāgata preached the Dharma, the devas of the formless [realm] came and entered the assembly.' The *Avataṃsaka Sūtra* says: 'With the nose faculty, a bodhisattva smells the fragrance of the palaces of the formless realm.' Furthermore, the *Yogācārabhūmi*, fascicle fifty-four, says: 'Devas of the form and formless realms transformed their bodies into ten thousand koṭis, standing together on the tip of a single hair.' According to these and other texts, that [realm] is not without form. If so, why is it called the formless realm? Answer: With regard to the differences in form, there are four kinds: the two forms produced by karma and produced by supernormal powers are definitely absent; the two forms that are objects of meditative concentration and results of meditative concentration may exist. Saying there is no form and saying there is form do not contradict each other. The fragrant flowers that were rained down are precisely those resulting from meditative concentration. 'Their fragrance like Mount Sumeru and the flowers like cartwheels': this explains their shape and size. 'Falling down like clouds': they all fell in profusion. Hereafter follows the fourth section, the six kinds of shaking of the earth.