成唯識論述記 7.310

7.310

述曰：彼心、心所滅，名滅定，恒行染污心等滅故。即此亦名滅受想定。義以此定若實總滅為論，即滅盡定。若但從主為名，名無心定。前即通約心、心所名。若據增強所厭別名，如此中說滅受想定。如名無想定，以修禪、無色義各勝故。如別立蘊，故偏厭之。又以受是根為首等，餘是根者亦滅，以想非根法為首，等餘非根法亦滅，如是等無量門。又解，二乘、七地以前別觀，修禪、無、色各有偏勝，須別厭之，可名滅受想定。自在菩薩及如來無有漏第六，無修禪、無色勞慮，何勞偏厭？一、由心行以得其名滅受想定；二、由內止息故入，即總名無心定。

The Commentary states: Because those minds and mental factors cease, it is called the concentration of cessation, since the constantly operating defiled mind and so forth cease. Hence this is also called the concentration of the cessation of sensation and ideation. In terms of meaning, if discussed in terms of actual total cessation, it is the concentration of cessation. If named merely after the predominant [factor], it is called the mindless concentration. The former encompasses both mind and mental factors in its designation. If based on the distinct name of what is predominantly revolted against, it is as stated here: the concentration of the cessation of sensation and ideation. Just as it is named the asaṃjñi-samāpatti because the cultivation of dhyāna and the immaterial each have their preeminence, so they are established separately as aggregates and therefore predominantly revolted against. Furthermore, with sensation leading the faculties and so forth, the remaining faculties also cease; with ideation leading non-faculty dharmas, the remaining non-faculty dharmas also cease; there are immeasurable approaches such as these. Another explanation: The two vehicles and those before the seventh bhūmi contemplate distinctly, and cultivating dhyāna and the immaterial each has a distinct predominance, so they must be revolted against separately, and thus it may be called the concentration of the cessation of sensation and ideation. Sovereign bodhisattvas and Tathāgatas lack the sāsrava sixth consciousness, and lack the distress and toil of cultivating dhyāna and the immaterial; why would they bother predominantly revolting against them? First, it derives its name of 'concentration of the cessation of sensation and ideation' from mental activity; second, because one enters it through inner quietude, it is collectively called the mindless concentration.