瑜伽論記 4.393

4.393

第四解滅定中，已離無所有欲者，通據斷伏，依非想處相而入定者，謂於此上心染生厭捨等者，非想非非想心本厭無所有處而起，今求滅定還厭非想非非想心令其不起，心便寂滅，故言依非非想處相而入於定。依滅盡相而入定者：亦復如是者，緣非想心不作厭背解，直作心法欲盡之解，如是漸漸九品心滅，前厭捨心心便寂滅，依初修者未得自在，今任運作非想處行相，諸有想心任運滅盡與前相似故言亦爾，是久修者任運成故，或初緣有為作厭捨想心，後緣無為行厭捨想心，厭捨義同故言亦爾。

Fourth, in explaining the concentration of cessation, regarding 'having already departed from desire for nothingness': this comprehensively takes both severance and subdual. Regarding 'entering the concentration based on the characteristics of the station of neither conception nor non-conception': that is, regarding this superior mind, one generates disgust and abandonment toward defilement, etc. The mind of neither conception nor non-conception originally arose out of disgust toward the station of nothingness; now, seeking the concentration of cessation, one turns back to feel disgust toward the mind of neither conception nor non-conception, causing it not to arise, so that the mind becomes quiescent and ceased; hence it says 'entering the concentration based on the characteristics of the station of neither conception nor non-conception'. Regarding 'entering the concentration based on the characteristics of cessation; it is also like this': taking the mind of neither conception as object, one does not form an understanding of disgust and turning away, but directly forms the understanding of wishing the mental factors to be exhausted; in this way, gradually the nine grades of mind are extinguished, and previously disgusted and abandoned minds, their mind becomes quiescent and ceased. For beginners who have not yet attained mastery, they now spontaneously produce the aspects of activity of the station of neither conception, and all conceptual minds are spontaneously extinguished, which is similar to the former, hence it says 'it is also like this'; this is because for long-practicing ones it is accomplished spontaneously. Alternatively, initially taking conditioned phenomena as object, one forms a conceptual mind of disgust and abandonment, and later taking unconditioned phenomena as object, one engages in a conceptual mind of disgust and abandonment; because the meaning of disgust and abandonment is the same, it says 'it is also like this'.