瑜伽論記 22.45

22.45

界差別者至非界所繫者，範師云：無色名靜慮，名有通有局，伽論約通，故兼無色，如靜慮波羅蜜亦通無色，若依顯揚十三云：靜慮尸羅等至尸羅，則無色不名靜慮。對法論主說無色界中，無異熟色，故略不說建立色界律儀者，無麁異熟色故，剋實曰空方便，亦遠分對治，治欲界破戒身語故，於定俱思上，亦得假立身語遠離性。

Regarding "the differentiation of realms" up to "not bound to a realm": Master Fan states that the formless [realm] is called "meditation-concentration" (dhyāna), for the name has both broad and narrow usages. The Yogācārabhūmi proceeds according to the broad sense, and therefore includes the formless [realm], just as the perfections of meditation-concentration also extend to the formless. If one relies on the thirteenth [fascicle] of the Prakaraṇāryavācā, where it speaks of "morality of meditation-concentration and morality of meditative attainments," then the formless is not called meditation-concentration. The author of the Abhidharmasamuccaya states that within the formless realm there is no maturation form, and therefore he abbreviates and does not discuss establishing the discipline of the form realm: because it lacks coarse maturation form, strictly speaking it is called an empty expedient, and it is also an antidotal counteraction at a distant stage, counteracting body and speech that break the precepts in the desire realm; hence, upon the volition concurrent with concentration, the remote abandonment of body and speech is also nominally posited.