成唯識論述記 7.678

7.678

述曰：異生同前第一師說。色界亦有聲聞初發心向大乘者，既與教、理俱不相違，無文遮故，許佛亦往菩薩生彼化故，有所依身故。亦有二乘聖者，色界有漏第八識後無漏現前，由有聲聞於彼發心留身者故，唯除初、二果及獨覺者，於彼發心上界無故。然論雖言留身於此洲，不言唯欲界遮餘界無，故非誠證。又但言此洲不言餘洲，餘洲豈無，故不違理。亦色界後引生無漏，此中雖無評家，取者任意。然無色界必無迴心向大乘者，以此論說唯欲、色界有漏本識後生無漏故，無佛、菩薩勝人生故，又無色身可得留故，一切下色身得非擇滅故，非定所生色可成身留故。《中陰經》中說佛處中陰二十年，亦化無色界眾生者。大眾部經非大乘義，《楞伽》、《般若》皆說菩薩不生無色，《瑜伽》等同，唯色界有許之無失。

The Commentary states: Regarding ordinary beings, this is the same as the explanation of the first master above. There are also Śrāvakas in the form realm who generate the initial aspiration toward the Great Vehicle. Since this contradicts neither teaching nor reasoning, and there is no text that denies it, it is admitted that the Buddha also goes there and that bodhisattvas are born there to transform beings, because there is a physical basis (āśraya) [to abide in]. There are also two-vehicle noble ones in whose case, subsequent to the defiled eighth consciousness of the form realm, the undefiled [consciousness] manifests; this is because there are Śrāvakas who generate the aspiration there and retain their bodies [by vow], excepting only those of the first and second fruits and pratyekabuddhas, since they do not generate the aspiration there, as they are absent in the higher realms. However, although the treatise says "they retain their bodies in this continent," it does not say "only in the desire realm" to exclude its absence in other realms; hence this is not an authentic proof. Moreover, it merely says "this continent" without mentioning other continents—could it be absent in the other continents? Thus it does not contradict reasoning. The undefiled [consciousness] is also induced subsequent to the form realm; although there is no critical master [evaluating these views] here, the reader may choose at will. However, in the formless realm there are definitely none who resolve their minds toward the Great Vehicle: because this treatise states that the undefiled arises only subsequent to the defiled fundamental consciousness of the desire and form realms; because no superior persons, such as buddhas or bodhisattvas, are born there; because there is no form-body that could be retained; because all inferior form-bodies attain apratisaṃkhyā-nirodha [there]; and because form produced by concentration cannot constitute a body to be retained. As for the *Zhongyin jing* stating that the Buddha remained in the intermediate existence for twenty years and also transformed sentient beings of the formless realm, this is a sūtra of the Mahāsāṃghika school and not a Mahāyāna teaching. Both the *Laṅkāvatāra* and the *Prajñā*[-pāramitā] state that bodhisattvas are not born in the formless realm, and the *Yogācārabhūmi* and others agree. It is only in the form realm that it is accepted without fault.