俱舍論頌疏論本 5.20

5.20

聖由加行得者，聖者，明修人也。此滅盡定唯聖者得。論云：「非異生能起，怖畏斷滅故，唯聖道力所能起故，現法涅槃勝解入故。」解云：謂滅盡定依有頂起，彼已無色。若更滅心，便成斷滅，故怖畏也。聖入滅定，作勝解心，如入涅槃故，異生不起也。加行得者，此滅盡定唯加行得，非離染得，以心無故，要大加行方可得也。又初得時，唯得現在世。從第二念乃至未捨通成過、現。若出觀已，唯成過去。

Regarding "Noble ones attain [it] through preparation": "Noble ones" clarifies the persons who cultivate it. This absorption of cessation is attained only by noble ones. The treatise says: "Ordinary worldlings are not capable of generating it, because they fear annihilation, because it is only within the capacity of the power of the noble path to generate it, and because one enters it through the resolute intention of nirvāṇa in the present life." The explanation says: This means that the absorption of cessation is generated based on the Peak of Existence, which already lacks form. If mind were to be further extinguished, it would become total annihilation, and hence they fear it. When a noble one enters the absorption of cessation, they produce a mind of resolute intention as though entering nirvāṇa; therefore, ordinary worldlings do not generate it. "Attained through preparation": this absorption of cessation is attained only through preparation, not through detachment from defilement; because mind is absent, it requires great preparation before it can be attained. Furthermore, at the moment of initial attainment, one attains [possession of] it only in the present period. From the second moment onward until it has not yet been lost, one possesses it across both past and present. If one has already emerged from the contemplation, one possesses it only in the past.