瑜伽論記 4.402

4.402

是故說言觸無相觸者，若緣滅諦出滅定時，名緣滅境離眾相；二云，此依未自在義要次第故，以定心出觸不動觸是空等持，觸無所有觸是無願等持，觸無相觸是無相等持，依自在者，超一切地隨其所起定或散緣理緣內緣外觸三種觸，內三有體名境，外六塵名境境，無相理名滅境，由入滅定折伏心已煩惱不動，三根不擾非相所亂，唯以善心而出於定。今觀文意多依定心出觸三種觸故也。

Therefore, saying that one 'touches the signless contact' means: if one takes the cessation truth as an object when emerging from the cessation attainment, this is called taking the cessation object as a condition and being separated from all marks. The second [master] says: this is based on the meaning of not yet having mastery, where the sequence is required: emerging with an absorbed mind to touch the unmoving contact is the emptiness samādhi; touching the contact of nothingness is the wishless samādhi; touching the signless contact is the signless samādhi. Based on one who has mastery: leaping over all stages, according to whatever arisen absorbed or dispersed [state], taking the principle as an object, taking the internal as an object, or taking the external as an object, one touches the three kinds of contact. The internal three existences are called the 'object'; the external six sense-data are called the 'object of objects'; the signless principle is called the 'cessation object'. Having subdued the mind through entering the cessation attainment, the afflictions do not move, the three roots are not disturbed, and one is not disordered by marks, emerging from absorption solely with a wholesome mind. Now, observing the intent of the text, it is mostly based on emerging with an absorbed mind to touch the three kinds of contact.