滅盡定Cessation-attainment
心不相應行法之第六。聖所獨修之無漏定，由「止息想」作意，令前六識心心所及第七末那之恆行染污部分滅之分位假立。與 #75 無想定共立 CWS 卷一所判「假立二定」之對偶——彼者異生所修、止息粗想；此者聖位所獨入、滅及末那染污心心所。為 *nirodha-samāpatti* 同一禪定境界之事相面（event-aspect, prajñapti），其無為自性面為 #99 想受滅（→#99 對讀）。本條 cluster-locator 屬「依色心分位假立」universal 框架（→#71 為 cluster 之首 articulate 全形）。
漢zh · Xuanzang 譯
心不相應行法之第六。聖所獨修之無漏定，由「止息想」作意，令前六識心心所及第七末那之恆行染污部分滅之分位假立。與 #75 無想定共立《成唯識論》卷一所判「假立二定」之對偶——彼者異生所修、止息粗想；此者聖位所獨入、滅及末那染污心心所。為 nirodha-samāpatti 同一禪定境界之事相面（event-面相, prajñapti），其無為自性面為 #99 想受滅（→#99 對讀）。本條詞族定位屬「依色心分位假立」普框架（→#71 為詞族之首闡明全形）。
經
[共傳] 《中阿含經》卷五十八〈晡利多品·法樂比丘尼經〉（T01n0026 №210，巴利 Cūḷavedalla MN 44 漢譯平行）闡明滅盡定之三項核心經教：①入定中「想及知滅」（saṃjñā 與 vijñāna 皆寂止）；②出定不作「我從滅盡定起」之念（無自我認取）；③身行（kāya-saṅkhāra）→ 口行（vacī-saṅkhāra）→ 意行（citta-saṅkhāra）之三行止息次第（出定逆向）。最關鍵之命根教證：「因此身及六處緣命根，是故從定起」——出滅盡定之根據為命根（→#72，即第八識持身），此為論證阿賴耶識（→#08）存在之核心經證之一（《成唯識論》卷四七大論證之第三論「執受身證」即依此教）。⚠️ T01n0026 №210 逐字 Pāli/漢字元精準待 v2.1 字元-pass。
[共傳 sub-錨] 《雜阿含經》九次第定詞族散見諸經：四禪 → 四無色定 → 想受滅之九次第漸進。⚠️ 具體卷號 + T-定位待 v2.1 字元-pass 補。
[大乘] 《楞嚴經》卷四（T19n0945，⚠️ 卷號字元核校待 v2.1）：
諸滅盡定得寂聲聞，如此會中摩訶迦葉，久滅意根，圓明了知不因心念。
——「圓明了知不因心念」一語為義理樞要：滅盡定中前六識不現行（「不因心念」），但有超越念慮之微細了知（「圓明了知」），為阿賴耶識持身之間接經證；楞嚴將其屬聲聞所得之最深寂定，於本條（事相面）為入定境界之現象的描述，其無為自性義詳 #99 對讀。⚠️ 逐字字元精準待 v2.1 字元-pass。
論
《顯揚聖教論》卷一（T31n1602, T31.0484b05–09，無著菩薩造）：
滅盡定者，謂已離無所有處欲，或入非想非非想處定、或復上進。或入無想定、或復上進，由起暫息想作意前方便故，止息所緣不恒現行諸心心法及恒行一分諸心心法滅性。
——⭐ 「不恒現行 + 恒行一分」之雙層滅：「不恒現行」（asthāvara）即前六識心心所，「恒行一分」（tadekatya sthāvara）即第七末那（→#7）之染污部分（我癡／我見／我慢／我愛四煩惱）。「滅性」一語為顯揚對 #76 之面相分層命名——以事相面（prajñapti-event）立位。無著自身於 Asg [PRAJNAPTI § VII] 之 #76 定義中僅有「不恒現行」之 asthāvara，無「恒行一分」之 tadekatya sthāvara 子句——後出顯揚論將深層滅之子句並列於 #76 與 #99 處，乃無著自身對 Asg 之 mature 重判（詳梵段按）。
《成唯識論》卷七（T31n1585, T31.0037c12–38a02）：
滅盡定者，謂有無學或有學聖，已伏或離無所有貪，上貪不定，由止息想，作意為先，令不恒行、恒行染污心、心所滅，立滅盡名，令身安和，故亦名定。
——《成唯識論》同採顯揚之面相分層（「不恒行、恒行染污心、心所滅」），明判 ①聖位所獨修（「無學或有學聖」，異生不能）、②已伏或離無所有處貪（超四無色定之第三）、③「立滅盡名」之 prajñapti 性格（依分位施設名而非別有實體）、④「令身安和」（出定後身體調和不損，與斷滅之死位嚴別）。
《成唯識論》卷一（T31.0005c03–13）合判 #75 無想定／#76 滅盡定為「假立二定」：
又，遮礙心何須實法，如堤塘等，假亦能遮。……麁動心等暫不現行，依此分位，假立二定。
——「遮礙心何須實法」立瑜伽行派對說一切有部之本體諍：彼派立心不相應行為實有之遮礙因，唯識重判為假立（依分位施設）；「如堤塘等」一喻闡明 #75／#76 之「假立」機制——禪定之作意力暫伏心心所現行之種子，不需另立「遮礙心」之實法，分位差別本身即為假立之施設依據。詞族總論之普假立框架詳 (→#71)。
按：顯揚於 #76「滅性」與 #99「離繫性」並列同一「不恒現行 + 恒行一分」內容——同一禪定境界之兩面：此處（#76）為事相、為入定之假立，#99 為自性、為定中所顯之離繫無為。集論本體於 #76 僅及「不恒現行」（asthāvara），唯 #99 本體加「及恒行之一分」（tadekatyānāṃ ca sthāvarāṇāṃ）——此一深層滅之集論本體根，後出顯揚論將之並列於 #76 與 #99，乃無著自身對 Asg 之 mature 重判。詳對讀 (→#99)。
梵saṃskṛta
nirodha ＜ ni-（下、向、徹底）+ √rudh（阻、止、塞）+ -a——「徹底之止息」「滅」。⭐ 同字即四聖諦第三諦「滅諦」（dukkha-nirodha · 苦滅）之 nirodha——滅盡定之「滅」與滅諦之「滅」共一詞、共一義，乃滅諦於禪定中之最深體現，非比擬而義理上同一。⚠️ √rudh 之印歐祖語重構不甚明確：偶見二手文獻提議 *Hreudʰ- 或 *reu-d-，然 Mayrhofer / Lubotsky 未予 secure；保留為 Indo-Aryan-internal，不上推印歐祖語。
samāpatti ＜ sam-（俱、同）+ ā-（向、強化）+ √pad（行、達）+ -ti（陰性抽象後綴）——「俱同達至之質」「等至」「定」。同根 prati-pad- 「踏入」、ut-pad- 「升起」。Synchronic 義為「禪定之達成階位」，於 #75 無想定／#76 滅盡定／99 想受滅諸條共用。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本，saṃskāra-skandha 不相應行段，PRAJNAPTI § VII）：
nirodhasamāpattiḥ katamā / ākiñcanyāyatana-vītarāgasya bhavāgrād uccalitasya śānta-vihāra-saṃjñā-pūrvakeṇa manasikāreṇa asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe nirodhasamāpattir iti prajñaptiḥ //
何為滅盡定？已離無所有處欲（ākiñcanyāyatana-vītarāga）、從非想非非想處（bhavāgra，有頂）起出者（uccalita），由「寂靜住想」之前行作意（śānta-vihāra-saṃjñā-pūrvaka manasikāra），於諸非恆轉心心所法（asthāvara cittacaitasika dharma）之滅中，假立「滅盡定」之名。Asg 不相應行段定義式無 svabhāva / karman 雙結構，每條僅以「[名] iti prajñaptiḥ」一句作結（同 #71 詞族 format，→#71）——此格式精簡本身即義理立場：勿予不相應行以「自體＋業用」之雙軸，免落實有之執。
⭐⭐⭐ Asg 之文本之深度差異：本條（#76）Asg 定義僅有 asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ（非恆轉心心所之滅）；無「tadekatyānāṃ ca sthāvarāṇāṃ」（及恒轉之一分）子句。該子句唯出於 Asg #99 想受滅定義（→#99 梵段已詳 parsing）。Asg 集論本體於 #76 與 #99 之間之深層差異為：#76 僅滅前六識之「不恒現行」，#99 加滅末那之染污部分（恒行一分）。後出 Mahāyāna-sūtrālaṃkāra 系列 + 顯揚 + 《雜集論》之 redactional 層將「恒行一分」並陳於 #76 與 #99 處（顯揚 T31.0484b08, c07 同句並列）——無著自身於成熟時期之面相分層重判（面相並陳但本體異層：#76 滅性為事相 prajñapti，#99 離繫性為自性 asaṃskṛta）。Asg-原始 vs 顯揚-mature 之雙層讀法保留於本 v2 框架：顯揚面相分層為 v2 漢段論層之首要引文，Asg 深度分層為梵段之 deeper 文本根（→#99 對讀全闡述）。
Calque 對勘：
- śānta-vihāra-saṃjñā-pūrvaka manasikāra → 《成唯識論》「由止息想作意為先」 ✅ 逐字三-token 對譯
- asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ → 《成唯識論》「不恒行 ... 心、心所」 ✅ 逐字
- nirodhe ... iti prajñaptiḥ → 《成唯識論》「立滅盡名」 ✅ prajñapti 性格逐字保存
按：《成唯識論》之三-token 逐語素仿譯（止息想 ← śānta-vihāra-saṃjñā；恒行 ← sthāvara；立...名 ← iti prajñaptiḥ）展示瑜伽行派-Chinese 傳承線之高 fidelity。Asg 原始本體於 #76 僅 asthāvara、於 #99 加 tadekatya sthāvara 之子句，二定義之文本深度對位闡明由本梵段表面；顯揚之面相分層將二定義 rephrase 為事相／自性之 paired naming，乃無著自身之 mature 重判，非《成唯識論》護法獨創。對讀 (→#99) 為梵段全闡述。⭐ 跨範疇文本根：《唯識三十頌》偈 7bcd（「[末那]於阿羅漢位無；於滅盡定中無；於出世道中亦無」）為本條（#76）與 (→#7) 末那、(→#99) 想受滅之共同梵本文本根——同一現象學（末那於三特定狀態中暫止），三範疇（不相應行／心王／無為）視角之折射：本條以假立事相面立滅盡定之入定施設，(→#7) 以心王視角立末那於此三位之暫斷／永斷，(→#99) 以無為自性面立此止息之真如面相。
巴pāḷi
於上座部阿毘達磨，nirodha-samāpatti 同名同義保留，但判攝為有為之 samāpatti（聖者之 acittaka avasthā，最長七日），不歸入心不相應行（南傳無此範疇）、亦不立為 asaṃkhata。此為南北之範疇之架構分歧——非語詞分歧，乃法目層級之系統設計差異：唯識將同一 nirodha-samāpatti 禪定境界拆為兩面（#76 不相應行事相 + #99 無為自性），南傳保留為單一有為 samāpatti（→#99 巴段全闡明跨傳承分歧）。
經
南傳重要 loci（⚠️ 全段逐字 Pāli 待 v2.1 字元-pass，現以 descriptive 引用為主）：
- MN 44 Cūḷavedalla Sutta ——法樂比丘尼（Dhammadinnā）答毗舍佉（Visākha）之三 saṅkhāra（kāya-saṅkhāra 身行 / vacī-saṅkhāra 語行 / citta-saṅkhāra 心行）止息次第，巴利「想受滅」之經典定位，與中阿含 №210 為共傳對應
- AN 9.31 Anupubbavihārasamāpatti-經 ——九次第定（4 jhāna + 4 arūpa-samāpatti + saññāvedayitanirodha）之經典 ladder
- DN 16 Mahāparinibbāna Sutta ——佛涅槃前歷九等至 progression，於 saññāvedayitanirodha 出定後逆下歷諸定，最終於四禪般涅槃
論
南傳對應論：《Visuddhimagga》XXIII.18–52（Iddhividha-niddesa 之尾段，⚠️ 逐字待 v2.1 字元-pass）為覺音論師對 nirodha-samāpatti 之最詳釋——入定條件（須得四禪八定 + vipassanā 至 bhaṅga-ñāṇa）、入定資格（anāgāmin + arahant 二位）、四 adhiṭṭhāna 前行決意、入定時長（最長七日）、出定機制（phala-citta 為首先生起者）等共三十餘段詳述。
⚠ In Review · Vism XXIII 不採四相（lakkhaṇa / rasa / paccupaṭṭhāna / padaṭṭhāna）分析——nirodha-samāpatti 非 cetasika 而為 avasthā（無心狀態），故 Vism XIV 之美心所四相表不適用此處；本條巴段之論層採 narrative 描述為結構之必要（per CITTA 階段 ④ Option C decision）。
按：南傳將同一現象判為有為之 samāpatti（不立為無為），與北傳唯識之雙重判攝（#76 不相應行事相 + #99 無為自性）形成最深南北架構分歧——同一 nirodha-samāpatti 禪定境界，三家三判：南傳一元論（單一有為 samāpatti），瑜伽行派-#76 prajñapti（事相假立），瑜伽行派-#99 asaṃskṛta（自性離繫）。判攝之異乃系統地架構之立場差別，所指禪定現象學同一。對讀 (→#99) 巴段為跨傳承分歧全闡述；上向錨至 (→#100) 詞族-closer 之 6-vs-1 unconditioned-架構終極形態。
漢綜述zh-synthesis
「滅盡定」之梵文 nirodha-samāpatti 為複合詞：nirodha（「徹底止息、滅」< ni-「下、向」+ √rudh「阻、止、塞」+ -a）+ samāpatti（「等至、定」，詳 →#75 詞源段）。nirodha 之印歐祖語上游不甚明確：偶見提議 *Hreudʰ- 或 *reu-d-，Mayrhofer / Lubotsky 未予 secure，保留為印度雅利安內部；同字即四聖諦第三諦「滅諦」（dukkha-nirodha）之 nirodha——滅盡定之「滅」與滅諦之「滅」共一詞、共一義，禪定中之直接體現，非比擬而義理上同一。漢譯「滅盡定」玄奘之既譯：「滅盡」對 nirodha（徹底止息），「定」對 samāpatti（等至）。
滅盡定為 24 不相應行之第六，為詞族中義理架構繁複之條目。《集論》定義（ākiñcanyāyatana-vītarāgasya ... asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe）錨定：（1）主體：已離無所有處欲、從有頂起出者（聖位獨修）；（2）前行：「寂靜住想」之作意（śānta-vihāra-saṃjñā）；（3）分位：非恆轉心心所之止息。顯揚補加「恒行一分」（末那染污部分）之止息——此雙層止息結構（非恒轉前六識 + 恒行一分末那染污）為 #76 深於 #75 之關鍵。《成唯識論》卷七明判三特徵：①聖位獨修（「有無學或有學聖」，異生不能）；②「令身安和」（出定後身體調和，與死位嚴別）；③「立滅盡名」之 prajñapti 性格。本條（事相面）與 #99 想受滅（自性面）為同一禪定境界之雙重判攝——同一現象之事相 prajñapti（此條）與無為自性（#99），此本條與 #99 之關係為入條指針，不作 #76↔#99 系統架構之重推。命根（→#72）為滅盡定持身之機制名稱，阿賴耶識（→#8）為其本體基礎——三位交匯（#72 / #76 / #8）為唯識論之 experimentum crucis。
南傳保留 nirodha-samāpatti 同名同義，判為有為之 samāpatti（聖者之 acittaka avasthā，最長七日），Vism XXIII.18–52 詳述入定條件與出定機制。南北在此之範疇架構分歧：南傳保留為單一有為 samāpatti，唯識拆為兩面（#76 不相應行事相 + #99 無為自性）。南傳承認此定為聖者正道（anāgāmin + arahant 可入），此點與唯識（聖位獨修）判攝一致——南北在修行判攝上趨同，在本體架構上分歧。MN 44 三行止息次第（身行→語行→心行，出定逆向）為共傳現象學之共同基礎。
滅盡定之修行涵義在於：入定時前六識心心所及末那染污部分止息，身體存活，行者最終出定——此「不死之無心」即阿賴耶識持身機制之實際體驗。《成唯識論》卷四七大論證第三論「執受身證」以此為阿賴耶識存在之推論基礎：若無第八識持身，則身體於前六識及末那止息時無異瓦礫，行者不能出定。命根（→#72）為此持身之假立名稱，阿賴耶識（→#8）為其實質。
「滅盡定」玄奘既譯，英譯 Cessation-attainment 保留兩構成詞之技術性。「滅盡」之英譯 cessation 強過 trance（失 nirodha- 深度）或 extinction（誤導向斷滅），attainment 強過 absorption（失 samāpatti 等至義）。
滅盡定 ——聖位獨修，由「止息想」作意，令諸非恆轉心心所及恒行染污一分止息之分位，假立「滅盡定」（nirodha-samāpatti）之名；性為聖者入定之深層止息分位，業為持身不死之義理立基；非別有體，依色心分位差別之合成假立；事相面與無為自性面（→#99）為同一禪定境界之雙重判攝。
英綜述en-synthesis
Sanskrit nirodha-samāpatti compounds two Abhidharmic technical terms. Nirodha derives from ni- (down, intensive) + √rudh "to obstruct, stop, suppress" + -a, yielding "thorough cessation." Crucially, this is the same nirodha that names the Third Noble Truth (dukkha-nirodha, "cessation of suffering"); cessation-attainment is doctrinally the meditative deepening of the Third Truth, not a metaphor for it. The PIE upstream of √rudh is uncertain — secondary literature occasionally proposes *Hreudʰ- or *reu-d-, but neither Mayrhofer's Etymologisches Wörterbuch des Altindoarischen nor Lubotsky's Indo-Aryan Inherited Lexicon secures the reconstruction. Honest position: Indo-Aryan-internal cognate set is rich; PIE upstream is open. Samāpatti compounds sam- (together) + ā- (toward) + √pad "to go, to step" + -ti (feminine abstract), yielding "co-attainment" or "equipoise" — the technical term for a meditative attainment-stage. The English rendering "cessation-attainment" preserves both members' technicality; "trance" loses the nirodha- depth, "absorption" loses the samāpatti- equipoise, "extinction" misleadingly suggests annihilation (uccheda) which Yogācāra explicitly denies (CWS 卷七's 「令身安和」 protects against this misreading).
Nirodha-samāpatti is the sixth of 24 citta-viprayukta-saṃskāra (心不相應行) in the Yogācāra 100-list and the cluster's most architecturally distinctive prajñapti — designated upon the configurational differential of gross-citta-temporarily-not-functioning during the noble one's deepest acittaka avasthā. It belongs to the cluster's fourth grounds-of-imputation type ("designation upon the composite differential of citta-and-caitta and rūpa"; →#71 articulates the universal framework), specifically the configurational sub-type "gross-citta-temporarily-suspended via volitional cessation-applied attention." Three CWS-distinctive features mark this entry. First, kuśalākuśala-stratification of cessation: CWS fascicle 7's 「令不恒行、恒行染污心、心所滅」 specifies that what ceases is both the non-continuous (asthāvara) six-consciousness mental factors and the kliṣṭa portion of the continuous (sthāvara) — i.e., the four kleśas of manas (#7) — ātma-moha / ātma-dṛṣṭi / ātma-māna / ātma-sneha. The kliṣṭa-manas portion ceases; the anāvṛta (unobscured) operative portion of manas and the entire ālaya-vijñāna (#8) do not — they continue to sustain the body. Second, exclusive-to-noble-ones (聖所獨修): CWS specifies 「有無學或有學聖，已伏或離無所有貪」 — only stream-enterer through arhattva with mastery of all eight samāpatti can enter; worldlings cannot. The doctrinal anchor: entry depends on darśana-mārga foundation, which establishes the samādhi-prajñā coupling that holds the kliṣṭa-manas portion suspended. Third, prajñapti-status as cessation-attainment vs unconditioned-cessation: this entry names the event-aspect of the same nirodha-samāpatti phenomenology that #99 names as state-aspect. The same reality, two ontological designations: here as conditioned configurational differential (the meditator entering, abiding, exiting); at #99 as unconditioned dharma-nature manifestation. The Yogācāra innovation is the split; reading the two entries as describing two phenomena rather than two designations on one phenomenon misses the cluster's whole architectural point. The Asg textual depth-distinction (tadekatyānāṃ ca sthāvarāṇāṃ clause appearing only at Asg #99) preserves the deeper-level reading where #76 names the surface cessation and #99 names the partial-deep cessation; the later 顯揚 aspect-stratification harmonizes the two by placing identical content at both with different ontological framings (event-side prajñapti / state-side asaṃskṛta).
The relationship to Theravāda at this entry is partial convergence under categorial divergence. Phenomenological convergence: both traditions affirm nirodha-samāpatti / saññā-vedayita-nirodha as a real meditative attainment, accessible only to anāgāmin and arahant with mastery of the eight samāpatti (Vism XXIII.18 conditions match Asg's «已離無所有處欲» exactly), lasting up to seven days, characterized by the cessation of saññā and vedanā. Categorial divergence: Theravāda classifies the attainment as a single conditioned samāpatti (specifically an acittaka avasthā — a no-mind state belonging to the meditator's continuum, not a separate dhamma-position), with Visuddhimagga XXIII.18–52 supplying the most detailed treatment of conditions, procedures, and duration. Yogācāra splits the same phenomenon across the conditioned/unconditioned axis: this entry (#76) names the conditioned event-aspect under citta-viprayukta; #99 names the unconditioned state-aspect under asaṃskṛta. Theravāda's reasoning is structural: a state with temporal beginning and end cannot be unconditioned. Yogācāra's response is to assign different ontological status to different aspects of the same phenomenon — preserving Theravāda's intuition (the entering and exiting are conditioned events) while using prajñapti-sat machinery to introduce an unconditioned aspect-naming. The same machinery operates in #75 asaṃjñi-samāpatti (CWS 卷一 unifies #75/#76 as the prajñapti 二定 pair), but #75 lacks the unconditioned-aspect counterpart because asaṃjñi-samāpatti is worldling-accessible and lacks the darśana-mārga-grounded deep-cessation that warrants asaṃskṛta-aspect designation. The 二定 distinction is precisely this: same prajñapti machinery, only one (#76) merits the parallel unconditioned-aspect entry at #99.
The entrance and exit procedure encoded at MN 44 — the threefold saṅkhāra-cessation sequence (kāya-saṅkhāra breath/posture → vacī-saṅkhāra applied/sustained thought → citta-saṅkhāra perception/feeling, exiting in reverse) — provides the phenomenological texture absent from the Yogācāra 假立 definition. The body settles first; the verbal-mental commentary settles second; the perception-feeling activity settles last. Exiting reverses: citta-saṅkhāra arises first (a faint sense of presence), then vacī-saṅkhāra (the verbal narrative resuming), then kāya-saṅkhāra (full embodied awareness). The Cheng Weishi Lun fascicle 4 third-of-seven proof for ālaya-vijñāna — grāhaka-kāya-pramāṇa (執受身證) — argues that the body's persistence and the meditator's eventual emergence cannot be explained without ālaya: «若無此識住滅定者，不離身識不應有故；又此位中若全無識，應如瓦礫非有情數»——if there were no eighth consciousness sustaining the body in cessation-attainment, the body-sustaining consciousness would have nothing to inhere in (the six surface consciousnesses having ceased, the seventh's kliṣṭa portion having ceased), and the meditator would be indistinguishable from a corpse; but the body persists and emergence occurs, therefore an eighth consciousness exists. Nirodha-samāpatti thus serves as one of Yogācāra's most decisive experimentum crucis arguments for the ālaya doctrine — the meditative state itself is the inferential ground (→#72 命根 / →#08 阿賴耶識 carry the doctrine). Practically, the meditator approaches nirodha-samāpatti not as an extinction-target but as the natural-deepening of the ninth-stage progression where the darśana-mārga foundation has matured and the kliṣṭa-manas's grasping has been seen through; the entry happens of itself when the conditions ripen, not as an act of will-to-cease. Śūraṅgama fascicle 4's 「圓明了知不因心念」 (Mahākāśyapa, having long ceased the manas-root, fully bright-known without resort to mind-thought) names the practitioner's experience: a clarity that does not depend on conceptual mind because the conceptual mind has temporarily not-functioned, while a deeper clarity-cum-knowing (the seventh's unobscured portion + eighth's pure functional aspect) sustains the awareness throughout.
Cessation-attainment (nirodha-samāpatti) — a designation upon the configurational differential of: the noble one, having transcended the desire of the sphere of nothingness and risen from the peak-of-becoming, by the prior attention of quietude-of-perception, ceasing the non-continuous mental factors of mind. Worldlings cannot enter — the foundation of seeing-truth is required. The body remains sustained; the breath, the verbal-mental commentary, and finally the perception-feeling activity settle in sequence; entering as event, exiting as event, designated upon the gross-citta-temporarily-not-functioning differential. The unconditioned aspect of the same phenomenon — the suchness-anchored cessation that obtains within this attainment — is named at #99.
譯translator's note
譯者按： 結構分析詳 S3-P12 §3.4。本條（事相面 prajñapti）與 (→#99)（自性面 asaṃskṛta）為同一 nirodha-samāpatti 禪定境界之 event/狀態雙面判攝——百法 only two such instance（cross-判攝同一現象之雙重本體 designation）；其義理樞要乃《成唯識論》卷四七大論證第三論「執受身證」之滅盡定為 (→#08) 阿賴耶識存在之經證、命根 (→#72) 為持身機制之闡明——禪定學與識論於此交會為瑜伽行派最精微之 experimentum crucis。