瑜伽師地論略纂 5.120

5.120

解滅定中，「已離無所有欲」者，斷與未斷要須已伏此下染故。　「依滅盡想而入定者，亦復如是」者，前厭捨心，心便寂滅，依初修者未得自在；今任運作非想處行相，諸有想心任運滅盡，與前相似，前言亦爾，是久修者任運成故。或初緣有為行厭捨想心，後緣無為行厭捨想心，厭捨義同，故言亦爾。　「此有二種，謂行時、住時分」等者，初定有四識，身心上外緣，如人出外，故言行時，此時三行猶在；今說次第二定以上，心不外緣，如在家中，名為住時，滅三種行。二定滅語行，四定滅身行，滅定滅心行，故言次第滅三種行。　「次第起」者，依未自在者作如是說；得自在位，如前文說，任運能入超一切地故。　「任運能入」等者，雖有期願，今說不期願者故。　「出定緣三種境，觸三種觸」者，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，隨其所起定或或散，緣事緣理、緣內緣外，觸三種觸。內三有體，名有境；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。

In explaining the attainment of cessation, regarding "having already become free from desire for nothingness": whether severed or not yet severed, one must have already suppressed the defilements below it. Regarding "one who enters meditative absorption relying on the perception of cessation is also like this": previously, by the mind of revulsion and renunciation, the mind becomes stilled and ceased; this is based on a beginner who has not yet attained mastery. Now, spontaneously adopting the mental aspect of the sphere of neither-perception-nor-non-perception, all minds possessing perception are spontaneously extinguished; because this is similar to the former, the earlier text says "likewise," which is spontaneously accomplished by one who has practiced for a long time. Alternatively, one at first relies on the perception and mind of revulsion and renunciation directed at conditioned phenomena, and later relies on the perception and mind of revulsion and renunciation directed at unconditioned phenomena; because the meaning of revulsion and renunciation is the same, it says "likewise." Regarding "there are two kinds, namely, the stage of activity and the stage of abiding": in the first dhyāna there are four consciousnesses, bodily and mental activities directed toward external objects, like a person going outside, hence called the "stage of activity," at which time the three activities are still present; now, speaking of the stages from the second dhyāna upward, the mind is not directed to external objects, like being inside one's house, which is called the "stage of abiding," extinguishing the three kinds of activity. The second dhyāna extinguishes verbal activity, the fourth dhyāna extinguishes bodily activity, and the attainment of cessation extinguishes mental activity; hence it is said that the three kinds of activity are extinguished in succession. Regarding "arising in succession": this is stated in reliance on those who have not attained mastery; in the stage where mastery is attained, as stated in the previous text, one is able to enter spontaneously, transcending all bhūmis. Regarding "spontaneously able to enter": although there may be an initial aspiration, it now speaks of one without an aspiration. Regarding "emerging from meditative absorption, one cognizes three kinds of objects and makes contact with three kinds of contact": based on the sense of not having attained mastery, where succession is required, emerging with a concentrated mind, making contact with motionless contact is the samādhi of emptiness; making contact with the contact of nothingness is the samādhi of wishlessness; making contact with signless contact is the samādhi of signlessness. Based on one who has attained mastery, transcending all bhūmis, according to whatever state arises, whether concentrated or distracted, cognizing phenomena or cognizing principle, cognizing internal or cognizing external, one makes contact with the three kinds of contact. The inner three realms of existence as substances are called existent objects; the outer six sense-data are called cognitive objects; the signless principle is called the object of cessation. Because by entering the attainment of cessation the mind has been subdued, afflictions do not move, the three roots are not disturbed, and one is not confused by signs, one emerges from meditative absorption solely with a wholesome mind. Examining the text's intention now, it is mostly based on emerging with a concentrated mind, because it makes contact with the three kinds of contact.