瑜伽師地論略纂 16.30

16.30

論云「六寂靜故」者，即是下「遠離出，心三時；親近出，心寂靜三時」。　「由清淨識沒平等故，非由彼所依平等故」等者，此解滅定中勝用。謂滅定俱無漏清淨識沒平等，不由前方便有心定與滅定所依身平等，故名滅定也。　「三行不行」者，若出定，先起心行，次起身行，後起語行，今定無，汝不得有心定中有身行等。《法因緣經》中，解了所治者，謂解了愛染故，後有不欣；解了見染故，不能證。

Regarding the treatise's statement, "because of the six tranquillities": this refers to the passage below, "in three periods when the mind emerges from seclusion; in three periods when the mind is tranquil upon drawing near." Regarding "due to the equality of the cessation of pure consciousness, and not due to the equality of its physical basis (āśraya)": this explains the superior function within the absorption of cessation (nirodhasamāpatti). That is to say, the cessation of the uncontaminated (anāsrava), pure consciousness concurrent with the absorption of cessation is equal [in its cessation], not because the body that serves as the basis of the absorption with mind (the prior preparatory stage) is equal to that of the absorption of cessation; hence it is called the absorption of cessation. Regarding "the three activities do not function": when emerging from absorption, first mental activity arises, next bodily activity arises, and finally vocal activity arises. In the present absorption they are absent, so you must not hold that bodily activity and the rest exist within an absorption with mind. In the *Sūtra on the Causal Conditions of Phenomena* (Dharmapratyayitā-sūtra?), "thoroughly understanding what is to be counteracted" means: because one thoroughly understands the affliction of craving, one does not delight in future existence; because one thoroughly understands the affliction of views, one cannot realize it.