瑜伽師地論略纂 5.78

5.78

無相三摩地中，初釋行相，後釋彼經。「謂即於彼諸取蘊滅，思惟寂靜」，是無相境。「心住一緣」，是無相三摩地。《顯揚論》說：無相有二種：一、所知；二、智。所知者，謂即所知空境。由此境相，一切諸相之所不行。智如前說。此說前空境中真如空相，諸相不行名無相境；即是此中諸取蘊滅，不說所執空名無相境也。前說因證彼空，所空、所證空，二俱名空；今但說所證空名無相境，故與前別。即滅四行名無相行，道諦四行非三等持。　何故無願、無相說心三摩地，空不說耶？答：此觀有故，稱作彼心；彼觀空故，一切俱遣。空不說心，餘二說有也。

In the signless samādhi, it first explains the aspects of practice, and afterwards explains that sūtra. "Reflecting on serenity with regard to the cessation of those very grasping aggregates" is the signless object. "The mind resting on one focus" is the signless samādhi. The Prakaraṇāryavācā-śāstra states: "The signless is of two kinds: first, the knowable; second, knowledge." As for the knowable, it refers to the knowable empty object. Because of the characteristics of this object, none of the signs are operative. Knowledge is as explained before. This states that the empty mark of suchness within the aforementioned empty object, where all signs do not operate, is called the signless object; that is, the cessation of all grasping aggregates here, not that the emptiness of the imagined is called the signless object. Previously it was said that due to realizing that emptiness, both what is emptied and the emptiness realized are called emptiness; now it states only that the emptiness realized is called the signless object, so it differs from what was said before. That is, the four practices of cessation are called signless practice; the four practices of the truth of the path are not the three samādhis. Why is it that under wishlessness and signlessness it speaks of the mind's samādhi, whereas under emptiness it does not? Answer: Because these two observe existence, they are named as producing that mind; because that one observes emptiness, everything is dispelled together. Emptiness does not speak of the mind, whereas the other two state that it exists.