瑜伽論記 6.270

6.270

宴坐中，結跏趺坐，端身正願，安住背念者，跏趺容貌敬肅，簡異空坐，不能跏趺，如下三十三有五復次釋身生輕安等，端身解身疲勞表意正念，由端直故不為惛沈睡眠之所纏擾不為外境散動，故正願異邪願心無異要，安住背念心得涅槃念求出世，違背生死故言背念，所背生死之心安住無漏涅槃之念故，能斷金剛般若言住對面念，此對面念即背生死欣念涅槃，如第三十自當廣說：有二復次解，一、如前解；二、謂住定故背不定故，涅槃念心無異妄則不起過，常以正念為對面而安住之。

In sitting in secluded meditation: regarding "sitting cross-legged, with the body upright and correct aspirations, abiding in mindfulness of turning away," the cross-legged sitting posture has a respectful and austere appearance, distinguishing it from sitting carelessly without being able to sit cross-legged, as Fascicle Thirty-Three below provides five alternatives explaining the body giving rise to pliancy and so forth; an upright body relieves bodily fatigue and symbolizes the mind's correct mindfulness, and because it is straight and upright, it is not troubled by torpor and sleepiness nor distracted by external objects; hence "correct aspirations" differs from wrong aspirations, where the mind has no other essential desire; "abiding in mindfulness of turning away" means that the mind attains the mindfulness of nirvāṇa seeking world-transcendence, turning away from saṃsāra, hence it is called "mindfulness of turning away," for the mind that turns away from saṃsāra abides in the mindfulness of undefiled nirvāṇa; hence the Vajracchedikā-prajñāpāramitā states "abiding in facing mindfulness," and this facing mindfulness turns away from saṃsāra while joyfully minding nirvāṇa, as Fascicle Thirty will naturally explain broadly: there are two alternatives explaining it, 1. as explained above; 2. meaning that because one abides in concentration, one turns away from non-concentration, and when the mind mindful of nirvāṇa has no other delusions, faults do not arise, constantly taking correct mindfulness as facing [the mind] and abiding in it.