瑜伽論記 4.401

4.401

今此文中，有二師釋，初此與婆沙、正理等異，謂出定時多由三境：一、緣有境而出定時無我等動觸者，此緣內身作無我行而出滅定不為我慢等動；二、緣道諦道能取境，今出滅定能緣境，道諦為境名取境，取境不生貪等，觸無所有觸，以道不能增長貪瞋等或名觸無所有觸，相不思惟故緣無相界。

Now, within this text, there are explanations by two masters. First, this differs from the *Vibhāṣā*, *Nyāyānusāra*, and so forth: when emerging from absorption, it is mostly through three objects. First, when taking an existent object as the condition and emerging from absorption, one experiences the contact of the absence of self-movement and the like: taking the internal body as the condition, one engages in the practice of non-self and emerges from the cessation attainment without being moved by egoistic conceit and the like. Second, taking the truth of the path as the condition: the path can grasp an object; now, emerging from the cessation attainment, one can take objects as conditions; taking the truth of the path as the object is called grasping an object; grasping an object does not give rise to greed and the like, and one touches the contact of nothingness, because the path cannot increase greed, anger, and the like, or it is called touching the contact of nothingness because one does not conceptualize marks and therefore takes the signless realm as an object.