成唯識論演祕 3.403

3.403

詳曰：依無色定亦能起身而來佛所，名等心天，斯亦何過？經不簡故。又論雙言上之二界，何故引證但證色界？故知通證理無傷也。又《瑜伽論》不言共立，或本不同，或是疏主准於餘文故言共也。故《智度論》第九十三云：「遍淨天六十人坐一針頭。」又色、無色而各自類不相障礙，非是二界互不礙也，乍觀彼文為言二界互不礙也。

Detailed analysis: Based on formless concentration one can also produce a body and come to the Buddha's place, being called 'devas of equal mind'; what fault is there in this? For the sūtra does not exclude it. Furthermore, the Treatise mentions both of the upper realms; why would the citation only prove the form realm? Thus we know that proving both in common does no violence to reason. Furthermore, the *Yogācārabhūmi* does not say 'jointly established'; either the manuscript was different, or the author of the Commentary followed another text and thus said 'jointly.' Hence the *Dazhidu lun*, fascicle 93, says: 'Sixty individuals of the Śubhaktasna devas sit on the tip of a single needle.' Moreover, the form realm and the formless realm each do not obstruct their own kind; it is not that the two realms do not obstruct each other, though at first glance that text seems to say that the two realms do not obstruct each other.