瑜伽師地論略纂 9.65

9.65

論解世第一法中云「其心似滅，是非實滅」者，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，令心細故，似彼滅定，名為似滅。　「似無所緣，而非無緣」者，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」。

Where the treatise explains the highest worldly dharma, stating, "its mind resembles cessation, yet is not real cessation": the non-conceptual wisdom is tranquil and subtle, and is called 'cessation'; the present [mind] resembles that, yet is not that real wisdom, and is therefore called 'resembling cessation'. Furthermore, non-conceptual wisdom ceases the conceptual mind of contemplation, and is called 'cessation'; the present [mind] resembles that, and is therefore called 'resembling cessation'. Furthermore, the absorption of cessation is called 'cessation' because it causes the mind to become subtle; resembling that absorption of cessation, it is called 'resembling cessation'.
Where it says, "resembling the absence of an intentional object, yet not without an intentional object": non-conceptual wisdom has no mental image as an intentional object; the present [mind] has no manifest form and resembles that, yet it possesses a mental image, and therefore it says, 'resembling the absence of an intentional object'. Furthermore, because this has an object manifest before it, it is not without an intentional object; the mind being subtle resembles having no intentional object, yet is not without an intentional object. Furthermore, non-conceptual wisdom is free from possessing conceptualisation, far removed from all signs, and far removed from all afflictions; the present [mind] resembles that, and therefore it says, "although resembling being far removed, it is not truly far removed."