俱舍論記 28.40

28.40

「許彼界中至亦遮有故」者，說一切有部責破大眾部等。許彼界中色有何相？此即總責。下牒計破：若言彼界雖無餘色，唯有身、語律儀。破云：身、語既無，律儀寧有？夫有律儀，謂於彼地容起身、語。於無色界身、語既無，律儀寧有？又無大種，何有造色？夫所造色由大種造，彼無色界既無大種，何有造色身、語律儀？若謂如有無漏律儀，雖無無漏身、語大種，而有無漏律儀隨身大造。彼界雖無身、語大種，何妨得有身、語律儀隨身大造。破云：不爾。無漏律儀是不繫故。雖無無漏身、語大種，而有無漏律儀隨所依身有漏大造。無色律儀體是有漏，是界繫故，不可說言彼界雖無身、語大種而有律儀隨身大造。又彼定中不但遮彼無漏律儀，亦遮有彼有漏律儀。又解：謂彼定中不但遮彼身、語大種，亦遮有彼身、語律儀。言無色故，律儀寧有？

As for "What characteristic does the form admitted in that realm possess?... its existence is also precluded": the Sarvāstivādins reprove and refute the Mahāsāṃghikas and others. What characteristic does the form you admit in that realm possess? This is a general interrogation. Below, their assertion is cited and refuted: If you say that although there is no other form in that realm, there is only physical and vocal discipline (śīla/saṃvara), the refutation says: Since bodily and vocal [actions] do not exist, how could discipline exist? Discipline exists where body and speech can possibly arise in that stage. Since bodily and vocal [actions] do not exist in the formless realm, how could discipline exist? Furthermore, without the great elements (mahābhūta), how could there be derived form (upādāya-rūpa)? Derived form is produced by the great elements; since there are no great elements in that formless realm, how could there be the derived form of physical and vocal discipline? If you say that just as there is anāsrava discipline, and although there are no anāsrava great elements of body and speech, there is anāsrava discipline derived from the sāsrava great elements of the support-body; and likewise, although there are no great elements of body and speech in that realm, what prevents there being physical and vocal discipline derived from the body's great elements? The refutation says: This is not so. Anāsrava discipline is unattached [to any realm]. Although there are no anāsrava bodily and vocal great elements, anāsrava discipline is derived from the sāsrava great elements of the supporting body. The intrinsic nature of formless discipline would be sāsrava, because it is bound to that realm; therefore, one cannot say that although there are no bodily and vocal great elements in that realm, discipline exists derived from the body's great elements. Furthermore, in that concentration not only is that anāsrava discipline precluded, but that sāsrava discipline is also precluded from existing. Another interpretation: In that concentration not only are bodily and vocal great elements precluded, but bodily and vocal discipline are also precluded from existing. Since it is said to be formless, how could discipline exist?