說無垢稱經疏 3.130

3.130

贊曰：第四非理。空理義云：二乘之人觀心性有，內住六根、外攀六境，為息此故入於寂定。菩薩知心性而非有，而達根境皆空，而名息分別之心，故不住內外，名真宴坐。應理義云：二乘觀境不過內外，內謂六根、外謂六境，此十二處攝一切法。緣此之心能為厭患，至都盡位，名為入定。故諸教云：作非想相而入滅定。菩薩入寂，但觀無相真理而入，不緣內外而成滅心，名真宴坐。故諸教云：依無相界相而入滅定。又云住真空，止息攀慮、不遊內外，離安立相，名真宴坐。

Commentary: The fourth negation of principle. The principle of emptiness says: People of the two vehicles contemplate the nature of the mind as existent, inwardly dwelling in the six sense faculties and outwardly grasping at the six sensory objects; in order to halt this, they enter quiescent concentration. The Bodhisattva knows that the nature of the mind is not existent, and penetrates that faculties and objects are both empty, which is named halting the conceptualizing mind; therefore, not dwelling internally or externally is called true sitting in quiet contemplation. The principle of accordant reason says: The objects contemplated by the two vehicles do not go beyond the internal and external; “internal” refers to the six faculties, and “external” refers to the six objects; these twelve āyatanas subsume all dharmas. The mind that conditions these is capable of disgust; when it reaches the stage of complete exhaustion, this is called entering concentration. Hence various teachings say: “Generating the mark of neither-perception, one enters the cessation meditative attainment.” When the Bodhisattva enters quiescence, he enters solely by contemplating the animitta true principle, not conditioning the internal or external to bring about the cessation of mind; this is called true sitting in quiet contemplation. Hence various teachings say: “Relying on the mark of the animitta realm, one enters the cessation meditative attainment.” It is also said that dwelling in true emptiness, halting cognitive anxiety, not wandering internally or externally, and being free from established marks is called true sitting in quiet contemplation.