瑜伽論記 5.19

5.19

第六於六境不受想無想經中，此諸法若實若有都不領受者，不受境自相也。尚不受想者尚不受六境之想，何況無想者亦不受彼無想也。下云無有眼相釋尚不受於想，不受自相釋都不領受，不受無想釋何況無想。言由厭壞故威勢映奪乃至然有其想者，謂無漏數厭壞遂於眼等無有事想，唯有四諦諸理想起。不受無想者，想與無想皆悉不受，由不思惟一切想故，有空二想皆悉不受，故於滅盡真如理中思惟寂靜。此中意說離諸想相，名無想者，無分別智正證如時，前苦樂等相亦皆離，則想與無想一切皆離，故離相想名為無想。又說安住滅盡定等者，此據彼滅定諸想所生，釋上經文尚不受想何況無想。

In the sixth sūtra, the Sūtra on Not Experiencing Perception or Non-Perception regarding the Six Objects: regarding 'these dharmas, whether real or existent, are completely unexperienced', this means not experiencing the specific characteristics of objects. Regarding 'still less experiencing perception': one does not even experience the perception of the six objects; 'how much less non-perception': one also does not experience that non-perception. Below, 'having no mark of the eye' explains 'still less experiencing perception'; 'not experiencing specific characteristics' explains 'completely unexperienced'; 'not experiencing non-perception' explains 'how much less non-perception'. Saying 'due to revulsion and disillusionment, its power overpowers and eclipses... up to yet there being perception': this means that through repeated taintless revulsion, there is consequently no perception of things regarding the eyes and so forth, and only perceptions of the various principles of the four truths arise. 'Not experiencing non-perception': both perception and non-perception are entirely unexperienced; because of not conceptualizing any perception, neither the perception of existence nor the perception of emptiness is experienced; therefore, in the principle of cessation—tathatā—one contemplates tranquility. The intention here is to state that being separated from all conceptual marks is called 'non-perception': when non-conceptual gnosis directly realizes tathatā, the previous marks of suffering, pleasure, and so forth are also all separated from; thus perception and non-perception are entirely separated from; hence, being separated from the marks of perception is called 'non-perception'. It also says 'dwelling in the cessation attainment, and so forth': this is based on the arising of perceptions in that cessation attainment, explaining the sūtra text above: 'still less experiencing perception, how much less non-perception'.