瑜伽論記 8.103

8.103

第五明修世淨定生處差別中，景云：解云初定三天，從離欲染為名，皆名為梵，第二三天，從身光強弱為名，第三三天，從所得淨樂遍身不遍身為名，第四靜慮，天星列居皆無雲地，初得其名，名無雲天，第二從福田最勝為名，第三從所得果為名。次五淨居，以有無漏雜熏修業生五淨處，空處定隨三人別修下中上善，當生空處別受三果，乃至非想亦爾，彼名隨行天者，由彼諸天無有形色亦無處所。

In the fifth section, explaining the differences in the rebirth places of those who cultivate worldly pure concentrations, Jing says: In explanation, the three heavens of the first dhyāna are named after their departure from defiling desires; all are called Brahma. The three of the second [dhyāna] are named after the strength or weakness of bodily radiance. The three of the third [dhyāna] are named after whether the attained pure pleasure pervades the body or does not pervade the body. In the fourth dhyāna, the heavenly stars dwell in ranks upon ground devoid of clouds; the first obtains its name from this and is called the Cloudless Heaven; the second is named after the supremacy of its field of merit; the third is named after the fruit attained. Next are the five Pure Abodes: through action perfumed by a mixture of tainted and taintless, one is born in the five pure places. In the concentration of the sphere of infinite space, in accordance with the three types of persons separately cultivating inferior, middling, and superior wholesome [action], they will be born into the sphere of space and separately experience three fruits, and so on up to the sphere of neither-perception-nor-non-perception. They are called 'heavens corresponding to practice' because those devas have no physical form and no physical location.