成唯識論了義燈 1.111

1.111

問：云何名身證？答：言身證者。薩婆多云：以得此定，六識不行。唯有色根及命，於此身邊有得，得此滅定，故云身證。問：何不依命根？答：以非色、非心，不可還依非色、非心。若大乘師不言身邊有別得得，但顯得滅定者，得理更親。如身根取境，從喻為名，名為身證。問：如有部欲、色有身根，依此得滅名身證？答：無色雖實無，身根不入滅，定無身證。大乘既別無色，亦得證有身證。

Question: Why is it called bodily realization?
Answer: Regarding bodily realization, the Sarvāstivādin says: upon attaining this concentration, the six consciousnesses do not operate. There are only the material faculties and life-faculty; alongside this body, there is an attainment (prāpti) that obtains this absorption of cessation, hence it is called bodily realization.
Question: Why is it not based on the life-faculty?
Answer: Because it is neither material nor mental, it cannot in turn be based on what is neither material nor mental. The Mahāyāna master, however, does not say that alongside the body there is a distinct attainment that obtains it; he merely indicates that one who attains the absorption of cessation attains the principle more intimately. Just as the body faculty grasps its object, it takes its name from this analogy, and is called bodily realization.
Question: According to the Sarvāstivādins, the desire and form realms have the body faculty, and based on this, one attains cessation, which is called bodily realization; is this so?
Answer: In the formless realm, although there is truly no body faculty and one does not enter the absorption of cessation, there is certainly no bodily realization. Since Mahāyāna holds that there is another form, it also attains realization, having bodily realization.