俱舍論記 24.78

24.78

「理實應言至身寂靜故」者，論主述經部解。理實應言：非正入彼滅盡定時名為身證。彼從滅定起，得先未得有識身寂靜。色身有識名有識身，簡無識位。初從定出此身寂靜，返緣前定便作是思：此滅盡定最為寂靜，極似涅槃。如是證得出定位中身之寂靜，故名身證。由滅定得及出定後，緣滅定智現前，證得身之寂靜。又解：由得身寂靜及出定智現前，證得身之寂靜。

"In actual truth, it should be said [...] because the body is peaceful and tranquil": the author of the treatise sets forth the Sautrāntika explanation. In actual truth, it should be said: it is not at the very time of entering that absorption of cessation that one is called a bodily witness. When that person arises from the absorption of cessation, they attain a peaceful tranquillity of the conscious body that they had not previously attained. A material body possessed of consciousness is called a conscious body, distinguishing it from the unconscious state. When first emerging from the absorption, with this body being peaceful and tranquil, one reflects back upon the preceding absorption and thinks: 'This absorption of cessation is the most tranquil and peaceful, resembling nirvāṇa to the utmost.' Thus, having personally witnessed the peaceful tranquillity of the body in the state of emerging from the absorption, one is called a bodily witness. It is by virtue of the possession of the absorption of cessation and, after emerging from the absorption, the manifestation of the cognition that takes the absorption of cessation as its object, that one personally witnesses the peaceful tranquillity of the body. Another interpretation states: it is by virtue of attaining the peaceful tranquillity of the body and the manifestation of the post-absorption cognition that one personally witnesses the peaceful tranquillity of the body.