成唯識論演祕 6.94

6.94

答：由經隱祕大小乘解各有不同，取證亦別，故有宗云：意成天者是色界繫，故佛見訶沙彌所說；若經部計，通無色界中，無色界中亦起滅定。故《婆沙論》一百五十二云：「譬喻者說，戒定惠具由斯無色起。」無有失。有義：大乘者說，舍利子說色、無色界名意成天，皆得起定，故佛便訶鄔陀夷云：二果八地如身子說皆能現起，汝今云何將非想地為意成天而不起耶？故今引證無色起定。

Answer: Because the sūtra is esoteric, the explanations of the Mahāyāna and Hīnayāna each differ, and their adducing of proof also diverges. Therefore, the Sarvāstivāda school says: the mind-made gods belong to the form realm, which is why the Buddha rebuked what the novice said; whereas the Sautrāntika claims that it encompasses the formless realm, and in the formless realm one also gives rise to the concentration of cessation. Thus the Mahāvibhāṣā, fascicle one hundred fifty-two, says: 'The Dārṣṭāntikas say that one endowed with morality, concentration, and wisdom gives rise to it from this formless realm.' There is no fault. Another opinion states: the Mahāyānists say that Śāriputra stated that both the form and formless realms are called mind-made gods and both can give rise to the concentration; therefore, the Buddha rebuked Udāyin, saying: 'The two fruits and eight grounds, as stated by Śāriputra, are all able to manifest it; why do you now take only the ground of neither-perception as the mind-made gods and say it does not arise?' Hence it is now cited to prove that the concentration arises in the formless realm.