瑜伽論記 8.191

8.191

其心似滅，而非實滅，似無所緣，而非無緣等者，基云：無分別智寂靜微細名之為滅，今此似彼非實彼智，故名為似滅，又無分別智滅觀分別心名為滅，今此似彼名為似滅，又滅定名滅，心細故似彼滅定，名為似滅。無分別智無影像所緣，今此無相狀似於彼，而有影像，故言似無所緣，又此所有境現在前故非無所緣，心細似無緣而非無緣，又無分別智離有分別遠離諸相遠離諸惑，今此似彼故言雖似遠離而非真遠離。

Regarding 'Its mind seems to have ceased, yet has not truly ceased; it seems to be without an object, yet is not without an object,' and so forth, Ji says: Non-conceptual wisdom is peaceful, quiet, and subtle, and is termed 'cessation'; now this resembles that, but is not truly that wisdom, so it is called 'seeming to have ceased'. Moreover, non-conceptual wisdom ceases the conceptual mind of contemplation, and is termed 'cessation'; now this resembles that, so it is called 'seeming to have ceased'. Moreover, the absorption of cessation is termed 'cessation'; because the mind is subtle, it resembles that absorption of cessation, and is called 'seeming to have ceased'. Non-conceptual wisdom has no cognitive image as an object; now this is signless, resembling that, yet it has a cognitive image, so it is said to 'seem to be without an object'. Moreover, because whatever object it has appears before it, it is not without an object; the mind being subtle, it seems to be without an object yet is not without an object. Moreover, non-conceptual wisdom is free of conceptualization, far removed from all signs, and far removed from all afflictions; now this resembles that, so it says 'although seeming to be far removed, it is not truly far removed'.