瑜伽論記 14.104

14.104

三、明定體，即以非想九品無漏心作其厭觀，求滅定時熏識成種，種有遮心義假立為定，若於方便將欲入時，先起初定次起第二乃至非想又從非想逆入還至初定，復從初定順次上入乃至非想，於非想地起九品心漸次滅之，始起上上生厭不起，次起上中又厭不起，乃至第九地下下心微細相於此生厭欣於滅定，從此心斷，滅定方顯，前之八品雖有厭種以心未盡滅定未圓，第九滅時滅定方具，於此修時，聲聞上方便，獨覺則中，菩薩為下佛無方便任運現前。

Third, explaining the nature of the absorption: namely, taking the nine grades of taintless minds of [the stage of] neither-perception-nor-non-perception to cultivate the contemplation of revulsion, when seeking the absorption of cessation, one perfuses the consciousness to form seeds. The seeds have the sense of obstructing mind and are nominally designated as the absorption. When preparing to enter it by way of the preliminary expedient, one first arouses the first dhyāna, next arouses the second, and so on up to [the stage of] neither-perception-nor-non-perception; then from neither-perception-nor-non-perception one enters in reverse order back down to the first dhyāna; again from the first dhyāna one enters in progressive order upwards up to neither-perception-nor-non-perception; in the stage of neither-perception-nor-non-perception, one arouses nine grades of minds and gradually ceases them: first, the highest of the high arises, and experiencing revulsion it does not arise again; next, the middle of the high arises, and experiencing revulsion it likewise does not arise again; and so on until the ninth, the lowest of the low mind of that stage, subtle in mark, toward which revulsion is aroused and the absorption of cessation is longed for. From the cessation of this mind, the absorption of cessation is then manifested. Although the preceding eight grades have seeds of revulsion, because the mind is not yet exhausted, the absorption of cessation is not yet complete; when the ninth ceases, the absorption of cessation is fully perfected. When cultivating this: for śrāvakas, the expedient is superior; for pratyekabuddhas, it is middling; for bodhisattvas, it is inferior; for the Buddha, there is no expedient, as it manifests spontaneously.