俱舍論記 13.90

13.90

「經部師說至與無表同」者，此下經部破前八證，此即破第一證。初即總非，後即別釋。且初經言三種色中無見無對者，瑜伽師說：修靜慮時，由定力所生是定境界色，即是前八遍處等色，非眼根境故名無見，不障處所故名無對，非是無表。若謂既爾無見無對如何名色？釋如是難與無表同，汝無表色亦無見無對，如何名色？瑜伽，此名相應，即觀行者異名。

"The Sautrāntika masters say [...] the same as with the uninformative": below this, the Sautrāntika refutes the preceding eight proofs; this specifically refutes the first proof. First there is a general rejection, and then a specific explanation. First, as for the invisible and non-resistant among the three kinds of form mentioned in the first sūtra, the yogācāras say: when cultivating dhyāna, form produced by the power of concentration is form that is the sphere of concentration, namely, the form of the preceding eight totalities (kṛtsnāyatana) and so forth; because it is not an object of the visual faculty, it is called invisible, and because it does not obstruct spatial location, it is called non-resistant; it is not the uninformative. If it is asked: "If so, how can that which is invisible and non-resistant be called form?", the resolution of such an objection is the same as with the uninformative: your uninformative form is also invisible and non-resistant, so how can it be called form? "Yoga" here means union, which is an alternative name for a practitioner of contemplation.