瑜伽論記 24.349

24.349

言色界者乃至有十七地者，色界之中判地多少其義不定，或說十六，初禪為二，以大梵王與梵輔天處所同故，二禪、三禪各三為六，四禪亦八，謂福生、福愛、廣果及五淨居，以無想天無別住處，但於廣果天中別受無心報為異；或說十七，謂大梵王雖同居梵輔而有高臺上聳異餘梵輔，別立為一，故此論云謂四靜慮并靜慮中間有十七地，或有經論於廣果天開出無想，合梵王入梵輔，亦成十七；或有二處皆開，故成十八。

Regarding 'the form realm [...] up to has seventeen stages': regarding the determination of the number of stages in the form realm, the doctrine is not fixed. Some say sixteen: the first dhyāna has two, because the Great Brahmā King and the Brahmā-purohita devas share the same place; the second dhyāna and third dhyāna each have three, making six; the fourth dhyāna also has eight, namely Puṇyaprasava, Anabhraka, Bṛhatphala, and the five Śuddhāvāsa heavens—because the Asaññisatta heaven has no separate dwelling place, but merely experiences the mindless retribution separately within the Bṛhatphala heaven as a distinction. Others say seventeen: namely, although the Great Brahmā King resides together with the Brahmā-purohita, he has a high terrace towering above the other Brahmā-purohitas, which is separately established as one; therefore this treatise says that the four dhyānas together with the intermediate dhyāna have seventeen stages. Or, some sūtras and treatises separate out the Asaññisatta from the Bṛhatphala heaven and merge the Brahmā King into the Brahmā-purohita, which also makes seventeen. Or, some open both places, and thus make eighteen.