瑜伽論記 4.394

4.394

此有二種，謂行時、住時等者，景云：初定心有彼尋伺起言說故名為行時，二定已上心漸微細離尋伺故名為住時。基云：初定有四識身心上外緣，如人出外故言行時，此時三行猶在今說次第，二定已上心不外緣如在家中名為住時，滅三種行，二定滅識行，四定滅身行，滅定滅心行，故言次第滅三種行。次第起者，依未自在者作如是說，得自在位如前。

Regarding 'this has two kinds, namely moving time and abiding time, etc.': Jing says: The mind of the first dhyāna has that investigation and reflection and generates speech, hence it is named 'moving time'; from the second dhyāna onward, the mind is gradually subtle and free from investigation and reflection, hence it is named 'abiding time'. Ji says: The first dhyāna has the four consciousness-bodies; the mind directs outward toward external objects, like a person going outside, hence it is called 'moving time'; at this time the three activities are still present, and now the sequence is described. From the second dhyāna onward, the mind does not direct outward toward external objects, like being at home, named 'abiding time'. Ceasing three kinds of activity: the second dhyāna ceases consciousness-activity, the fourth dhyāna ceases bodily activity, and the concentration of cessation ceases mental activity; hence it says 'sequentially ceasing the three kinds of activity'. Regarding 'sequentially arising': this is spoken relying on those who have not attained mastery; the stage of having attained mastery is as [explained] before.