瑜伽論記 17.375

17.375

言又有相定乃至當知出定者，又後得智之有相定，由分別有相作意入住出定，若無分別智無想定，由無想作意入住，當知出有相分別心中，基云：六寂靜故者即是下遠離出心三時，親近出心寂靜三時。由清淨識，沒平等故。非由彼所依平等故等者，此解滅定中勝用，謂滅定但無漏清淨識沒平等，不由前方便有心定，與滅定所依身平等故名滅定也。三行不行者，若出定先起心行，次起身行後起語行，今定無此不同有心定中有身行等。

As for 'Furthermore, an absorption with marks [...] up to [...] one should know as emerging from absorption', the absorption with marks belonging to the subsequently attained wisdom enters, abides in, and emerges from absorption by means of an attention with marks that conceptualizes. As for the absorption without conceptualization belonging to non-conceptual wisdom, it enters and abides by means of an attention without conceptualization, and one should know that it emerges into a conceptual mind that has marks. Ji says: 'Because of the six serenities' refers below to the three times of the mind emerging into remoteness and the three times of the serenity of the mind emerging into proximity. 'Because of the subsidence and equipoise of pure consciousness; not because of the equipoise of its basis, etc.'—this explains the supreme function within the cessation absorption: namely, the cessation absorption is only the subsidence and equipoise of untainted, pure consciousness; it is called the cessation absorption not because the preceding absorption with a mind of provisional means is in equipoise with the physical body that is the basis of the cessation absorption. 'The three formations do not operate': if emerging from absorption, one first gives rise to mental formations, next gives rise to bodily formations, and later gives rise to verbal formations; now this absorption does not have these, unlike an absorption with mind in which bodily formations and the like exist.