瑜伽論記 24.159

24.159

言又由其慧乃至當來定往無動處者，此據身在欲界為論。又由三緣於是諸地，立為無動者，從初靜慮極至識處有三因緣立為無動緣所有定極至無所有處，是故從初靜慮至於識處所有定中名為有上想定，無所有處若無上想定，從此已上復名非非想定。故由三分，宣說三行者，謂由三種因分宣說三行，謂由無動定分無所有定非非想定宣說無動行無所有行非非想行。由三種門，諸聖弟子乃至是故立趣三無動行者，猶是由厭外欲散動門故立趣初靜慮無動行，由厭尋伺喜樂門立趣第四靜慮無動行，由厭色想有對等想行故立趣空識無動之行。又若色想乃至是名第一趣無所有行者，近從第四靜慮色想生厭，次厭空處識處無動之想深生厭壞便是第一趣無所有行。又即此處乃至名為第二趣行者，一者、有上謂無常行，二者、無上無我行但，由有上故於下地厭壞入此處定，由無上行於下於上一切法中思惟無我能入無有所，此無上行名為第二趣入無所有行。能依無我智者乃至非所屬者，如我不屬他他亦不屬我也。言又於此中我所何當不有等者，此釋上文，前已解竟。

Regarding 'Furthermore, by his wisdom up to definitely going in the future to the immovable realm': this is discussed in terms of the body being in the desire realm. Regarding 'Furthermore, based on three conditions, these stages are established as immovable': from the first dhyāna up to the stage of boundless consciousness, there are three conditions for establishing them as immovable; the concentrations associated with conditions go at most up to the stage of nothingness. Therefore, among all the concentrations from the first dhyāna to the stage of boundless consciousness, they are called concentrations with superior notions; in the stage of nothingness, if there is a concentration without superior notions, above this it is again called neither perception nor non-perception. Regarding 'Therefore, by three portions, three practices are expounded': that is, based on three causal portions, three practices are expounded; based on the portion of immovable concentration, the concentration of nothingness, and the concentration of neither perception nor non-perception, the immovable practice, the practice of nothingness, and the practice of neither perception nor non-perception are expounded. Regarding 'By three gates, the noble disciples up to therefore establishing the three immovable practices': it is by the gate of revulsion toward the distraction of external desires that the immovable practice proceeding to the first dhyāna is established; by the gate of revulsion toward investigation, reflection, joy, and pleasure that the immovable practice proceeding to the fourth dhyāna is established; and by the practice of revulsion toward notions of form, sensory contact, and so forth that the immovable practice proceeding to boundless space and boundless consciousness is established. Regarding 'Furthermore, if notions of form up to this is called the first practice of proceeding to nothingness': directly from generating revulsion toward the notions of form in the fourth dhyāna, next generating deep revulsion and disgust toward the immovable notions of the stage of boundless space and the stage of boundless consciousness—this is the first practice of proceeding to nothingness. Regarding 'Furthermore, in this very place up to called the second practice of proceeding': first is the practice with a superior, namely the contemplation of impermanence; second is the practice without a superior, the contemplation of selflessness. Merely by having a superior, one feels revulsion toward lower stages and enters the concentration of this place; by the practice without a superior, contemplating selflessness in all dharmas below and above, one is able to enter nothingness; this practice without a superior is called the second practice of proceeding into nothingness. Regarding 'One who relies on the wisdom of selflessness up to not belonging': just as I do not belong to another, another also does not belong to me. Regarding 'Furthermore, herein, "When will what belongs to me not exist?"' and so forth: this explains the text above and has already been explained previously.