成唯識論演祕 6.96

6.96

答：若無色界非意成天，沙彌不合難舍利子，佛不應云：「汝豈不謂非非想處為意成耶？」准佛沙彌訶難之辭，明知先許意成天者，通無色界。次證定云：身子但言意成天者，即得重起；言不簡故，故通無色。若云：身子意談色界，此亦不然，文不言故。設縱爾者，文既不遮，明知彼意但一時爾。佛訶但云不得尊意，不云無色無得起義，由斯論主依文約理，引之為證。

Answer: If the formless realm were not the mind-made gods, it would not have been appropriate for the novice to challenge Śāriputra, nor should the Buddha have said: 'Do you not consider the sphere of neither-perception-nor-non-perception to be mind-made?' According to the words of rebuke and challenge between the Buddha and the novice, it is clear that it was already accepted that mind-made gods encompass the formless realm. Next, proving the concentration: Śāriputra merely said that mind-made gods can give rise to it again; because his words made no distinction, it therefore encompasses the formless realm. If one says that Śāriputra intended only the form realm, this is also incorrect, because the text does not say so. Even if it were so, since the text does not exclude it, one clearly knows that his intent was merely for that single occasion. The Buddha's rebuke merely stated that he did not grasp the venerable one's intent, not that the formless realm lacks the meaning of being able to arise. For this reason, the author of the treatise, relying on the text and deducing the principle, cites it as proof.