瑜伽論記 7.126

7.126

若次前解定學中，初一番、唯約四無漏靜慮說定學，何以得知者？次下文云：然依靜慮能最初入聖諦現觀正性離生非全遠離一切靜慮能成此事等者，此則覆解，前一番釋唯依四禪說名定學。第二釋又諸無色及餘所有等持等至亦名定學，即無色定及色界所有餘有漏等持等至皆名定學。

If, in the immediately preceding explanation of the training in concentration, the first round explains the training in concentration exclusively in terms of the four taintless dhyānas, how is this known? Because the subsequent text says: 'However, relying on dhyāna one is able initially to enter the clear realization of the noble truths and right detachment from birth; it is not that complete detachment from all dhyāna can accomplish this matter, and so forth.' This re-explains that the first explanation refers exclusively to the four dhyānas as the training in concentration. The second explanation: 'Furthermore, all formless attainments and all other samādhis and samāpattis are also called the training in concentration'—that is, formless concentrations and all other taintful samādhis and samāpattis of the form realm are all called the training in concentration.