俱舍論記 5.35

5.35

「論曰至與無想同」者，如前所說有無想異熟法，能令心、心所滅，名為無想。如是復有別心不相應行法，能令心、心所滅，名無想定體。身中無想名無想者，無想者之定名無想定，依主釋也。或即定無想名無想定，持業釋也。頌說如是聲，唯顯此定滅心、心所，與前無想異熟天同，非一切同。准《婆沙》一百五十一，入無想定心及出無想定心，俱是第四靜慮有漏善心。不能具述。

"The commentary says: ... / identical to the non-conceptual," as explained before, there is a non-conceptual vipāka dharma that can make the mind and mental factors cease, which is called the non-conceptual. Likewise, there is another dharma not associated with mind (citta-viprayukta-saṃskāra) that can make the mind and mental factors cease, which is the entity of the non-conceptual concentration. The absence of ideation in the body is called 'the non-conceptual one'; the concentration of the non-conceptual one is the non-conceptual concentration, which is a genitive compound (tatpuruṣa). Or, the concentration itself being without ideation is the non-conceptual concentration, which is an appositional compound (karmadhāraya). The verse's use of the word 'likewise' merely indicates that this concentration's cessation of mind and mental factors is identical to the previous non-conceptual vipāka heaven, not that it is identical in all respects. According to the Mahāvibhāṣā, fascicle 151, the mind entering the non-conceptual concentration and the mind emerging from the non-conceptual concentration are both sāsrava wholesome minds of the fourth dhyāna. They cannot be described in full.