俱舍論疏 5.72

5.72

「論曰至而得現起」，第一明二定起處同也。故《婆沙》一百五十三云「問：何故生欲、色界能起滅定，非無色界？答：命根依二法轉，一色、二心。此定無心，斷心起故。生欲、色界起此定時，其心雖斷而命依色轉。生無色界，色雖斷而命依心轉。若生彼起此定者，色、心俱無，命根無依故亦應斷，是應名死，非謂入定。是故生彼界不起。」

[On] 'The treatise says: ... and may become manifest': first, this explains the sameness in the places where the two absorptions arise. Hence the Vibhāṣā, fascicle 153, says: 'Question: Why can one born in the desire or form realm arise the absorption of cessation, but not in the formless realm? Answer: The life-faculty operates dependent on two dharmas: first, form; second, mind. This absorption is mindless, because it arises through the cessation of mind. When one born in the desire or form realm arises this absorption, although the mind is severed, life operates dependent on form. When born in the formless realm, form is severed while life operates dependent on mind. If one born there were to arise this absorption, both form and mind would be absent, and because the life-faculty would have no support, it would also be severed; this would be called death, not entering absorption. Therefore, one born in that realm does not arise it.'