瑜伽師地論略纂 9.27

9.27

論解有頂中有三：初、正明欲趣上定，厭無所有處而為棄想，即始從復次乃至便能棄捨無所有處想以來是。第二、釋非想非非想名。就中有二：初、解非有想；二、解非無想。始從「由是因緣，先入無所有處定時」以下，至「謂或有所有想，或無所有想」以來，明非有想。識處以下是有所有想，無所有處是無所有想，是故說言非有想，即非有所有想及無所有想也。今有頂中，非有前二想也。非有想中，有二非有想訖；今非無想中，亦非二無想故。　就第二大段中，第二、次明非無想。無想有二：一、無想定；二、滅盡定。此二定心皆滅盡。今有頂不然，故言非無想，即非二無想定也，其有頂中有微細想故。第三、明其有頂時，超下無所有處等及自處近分而入根本，謂即於此處起勝解時以下是。

The treatise, in explaining the pinnacle of existence, has three parts: First, directly clarifying the desire to advance to the higher absorption, generating a perception of renunciation out of revulsion for the sphere of nothingness; that is, from "Furthermore" down to "one is then able to discard the perception of the sphere of nothingness." Second, explaining the name "neither perception nor non-perception." Within this there are two parts: first, explaining "not with perception"; second, explaining "not without perception." From "Owing to these causes and conditions, when previously entering the absorption of the sphere of nothingness" down to "namely, either the perception of having something or the perception of having nothing" clarifies "not with perception." From the sphere of consciousness downward is the perception of having something; the sphere of nothingness is the perception of having nothing; therefore it is said to be "not with perception"—that is, neither having the perception of having something nor the perception of having nothing. Now in the pinnacle of existence, one does not have the previous two perceptions. Within "not with perception," the two "not with perception" are concluded; now within "not without perception," it is also because it is not the two non-perceptions. In the second major section, the second part then clarifies "not without perception." Non-perception is of two kinds: first, the absorption of non-perception; second, the absorption of cessation. In both of these absorptions, the mind is entirely extinguished. The pinnacle of existence is now not like this; therefore it is said to be "not without perception"—that is, it is not the two absorptions of non-perception, because subtle perception exists within the pinnacle of existence. Third, clarifying that at the time of the pinnacle of existence, one transcends the lower sphere of nothingness, and so on, as well as the preparatory [stage] of its own place, and enters the fundamental: namely, from "at this place, when generating decisive resolution" downward.