想受滅Cessation of perception and feeling, the unconditioned
無為法之第五。「諸不恒行心心法及恒行一分心心法滅、無為」（《雜集論》卷二）——滅盡定境界之自性面（狀態面相），其事相面為 #76 滅盡定（→#76 對讀）。《成唯識論》卷二「此五皆依真如假立」之五依真如假立框架，將本條歸入真如於滅盡定境之離繫性（圓成實面相）；本條詞族定位為「依法性假施設有」形態，承 #95 詞族首條已闡明之框架（→#95 全闡述）。同滅盡定一詞於南傳判為單一有為等至（架構框架詳 §4.8）。
漢zh · Xuanzang 譯
無為法之第五。「諸不恒行心心法及恒行一分心心法滅、無為」（《雜集論》卷二）——滅盡定境界之自性面（狀態面相），其事相面為 #76 滅盡定（→#76 對讀）。《成唯識論》卷二「此五皆依真如假立」之五依真如假立框架，將本條歸入真如於滅盡定境之離繫性（圓成實面相）；本條詞族定位為「依法性假施設有」形態，承 #95 詞族首條已闡明之框架（→#95 全闡述）。同滅盡定一詞於南傳判為單一有為等至（架構框架詳 §4.8）。
經
[共傳] 《雜阿含經》九次第定詞族多處闡明「想受滅正受」之核心定位（⚠️ 具體卷號 + T-定位待本譯.1 字元核校）：「想受滅正受時，想受寂滅」「想受滅，身作證具足住，是名勝樂過於彼者」——直稱想受滅為「至樂」「勝樂過於彼者」。
《中阿含經》卷五十八〈晡利多品·法樂比丘尼經〉（T01n0026 №210，巴利《小有明經》MN 44 漢譯平行；同 #76 引）：「入滅盡定者，想及知滅」——「想」（→#12）與「受／知」（→#11）皆滅之核心措辭。⚠️ 逐字字元精準待本譯.1 字元核校。
《長部》第十六經漢譯（《長阿含經·遊行經》T01n0001 卷三–四／《大般涅槃經小品》T01n0007）闡明佛涅槃前歷九等至之次第：「出於非想非非想處，入滅盡定」——佛涅槃過程之核心境界，於想受滅出又入，最終於四禪般涅槃。⚠️ T-定位 + 卷號字元精準待本譯.1 字元核校。
[大乘] 《楞嚴經》卷四摩訶迦葉「久滅意根，圓明了知不因心念」一段共於 #76 與 #99 闡明滅盡定／想受滅境界之現象學（→#76 [大乘] 段為首要引文，本條對讀之）。「圓明了知不因心念」於本條（自性面）讀為真如於最深禪定中之顯現——前六識不現行（「不因心念」），第八識持身之微細了別仍在（「圓明了知」），此微細了別之離繫性即想受滅無為之現象顯現。
論
論藏三層闡明想受滅之義理進深：
《大乘阿毘達磨雜集論》卷二（T31n1606，安慧釋《集論》）：
想受滅者，謂已離無所有處欲，止息想作意為先故，諸不恒行心心法及恒行一分心心法滅、無為。
——⭐⭐⭐ 「及恒行一分」之關鍵存在：《雜集論》（安慧對《集論》之擴釋）已含此子句，足證該語為瑜伽行派經典於 #99 處之既有用語，非護法《成唯識論》內部之增補。「無為」一語為論末之本體立判：本條非單純之心所滅事，乃以滅之離繫性立為無為法之第五位。
《顯揚聖教論》卷一（T31n1602, T31.0484c06–08，無著菩薩造）：
想受滅者，謂離無所有處欲入滅盡定，於其中間不恒現行心心法及恒行一分心心法滅，而離繫性。
——⭐ 「於其中間」一語為面相分層樞要：#99 之離繫性即於 #76 入滅盡定之事相中所顯之自性——同一禪定境界之兩面，事與性、動與靜，於入定境之中間共存。「離繫性」（離縛之性／所斷之性）一語為顯揚對 #99 之面相分層命名——以自性面（無為狀態）立位，與 #76 之「滅性」（事相假立）並陳。
《成唯識論》卷二（T31n1585, T31.0006c15）於六無為總論之五依真如假立詞族段落中以精簡措辭給出 #99：
想、受不行，名想受滅。
——《成唯識論》卷二將 #99 攝入「五依真如假立」框架（T31.0006c05–17 全段已於 →#95 詞族首條詳引）：想、受不行為事相，其無為性即真如於此境之顯現之面相命名。《成唯識論》之深層滅闡述（恒行一分）配屬於卷七 #76 之並行論層（《成唯識論》獨特之義理層分層：#76 在不相應行批判段落，#99 在無為批判段落，二定義相互補足）。
[《成唯識論》卷四（T31n1585，七大論證第三論「執受身證」）：「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」——以滅盡定／想受滅境界中第八識持身之必要闡明阿賴耶識存在之經證（→#76 漢段及英段已詳；本條保互參）。]
⭐⭐⭐ 三層文本三框架架構樞要：《集論》本體（梵段已詳）+《雜集論》（安慧）+《顯揚》（無著自身成熟期）+《成唯識論》（護法）形成《集論》→《雜集論》→《顯揚》→《成唯識論》之編訂鏈：《集論》原本於 #76 僅「不恒（之滅）」，於 #99 加「恒行一分（之滅）」（深度分層）；《雜集論》+《顯揚》將「恒行一分」並陳於 #76 與 #99（面相分層，將同內容分為事相／自性對偶命名）；《成唯識論》卷二最簡，其深層闡述配屬於卷七 #76（義理層分層）。三家架構解讀並存，本譯取顯揚面相分層為首要——詳下文譯者按。
按：《顯揚》與《雜集論》皆於 #76 與 #99 並陳「不恒現行 + 恒行一分」之雙層滅；唯 #76 立為「滅性」（事相，假立），#99 立為「離繫性」（自性，無為）。同一禪定境界之兩面：入定為事，離繫為性。《集論》本體之「恒行一分」深層滅，於 #99 處彰顯。詳對讀 (→#76)。
梵saṃskṛta
saṃjñā 詞源同 (→#12) 已詳：sam- + √jñā「知」+ -ā——「共知」「辨認」「取相」。印歐祖語 *ǵneh₃- 根（gnosis / cognition / know），於百法中分化為三形式分化：saṃ-jñā (#12 想，共知取相) / vi-jñāna (#1–#8 諸識，別知了別) / pra-jñā (→#18 慧，前知擇法)。
vedayita ＜ √vid（知、感受）之使動分詞（caus. ppl. of vedayati「使知使感」）+ -ita（過去分詞）——「被使知者」「所感受者」。印歐祖語 *weyd-「見、知」——⭐⭐ 百法中最豐富印歐祖語同源詞網絡之一：
- 拉丁 videō「見」→ 英文 video, vision, visit, evident, provide, view, advice, advise
- 希臘 (w)oĩda「我知」（perfect）/ idéa「形相、見」→ 英文 idea, ideal, idol
- 古英 witan「知」→ 英文 wit, wise, wisdom, witness
- 古教會斯拉夫 věděti「知」、俄文 видеть (videt')「見」、ведать (vedat')「知」
- 梵語自身：veda（吠陀，啟示之知）、vidvat（知者）、vidyā（明，avidyā 無明之對治）
⭐⭐⭐ 同根 √vid / *weyd- 之四形式分化：
- vedanā (#11 受)：-anā 抽象動作後綴 → act-noun「感受之作用」
- veda (吠陀)：-a 詞幹 → knowledge-as-revelation
- vidyā (明)：-yā 抽象名詞 → knowledge-as-cognitive-mastery（avidyā 無明之對治）
- vedayita (#99 受滅之受)：-ita 過去分詞 → result-pp「所感知者」
四形式為印歐祖語之單根四面分化——動作名 / revelation / mastery / result。Saṃjñā-vedayita-nirodha 之 vedayita 為 result-形式：所已被感受者之滅。內部對偶：#11 vedanā (act-form) + #99 vedayita (result-form) 共一根而異形——act 之滅即 result 之滅之本體反面（act 滅則無 result 之被生）。
nirodha 詞源同 (→#76) 已詳：ni- + √rudh + -a。印歐祖語重構未 secure，保留為 Indo-Aryan-internal。⭐ 教義之同字：nirodha = 滅諦之 nirodha（dukkha-nirodha 苦滅）；想受滅無為 = 滅諦於最深禪定中之本體顯現。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本，asaṃskṛta-dharma 段，[Abhidh-s 13]）：
saṃjñā-vedayita-nirodhaḥ katamaḥ / ākiñcanyāyatana-vītarāgasya bhavāgrād uccalitasya śānta-vihāra-saṃjñā-manasikāra-pūrvakeṇa asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ tadekatyānāṃ ca sthāvarāṇāṃ nirodhaḥ //
何為想受滅？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-manasikāra-pūrvaka），諸非恆轉心心所法（asthāvara cittacaitasika dharma）及恆轉之一分（tadekatyānāṃ ca sthāvarāṇāṃ）之滅。《集論》無為類定義式無 svabhāva / karman 雙結構（同 #95 闡明之原則，→#95 梵段）。
⭐⭐⭐ 「tadekatyānāṃ ca sthāvarāṇāṃ」一子句之文本獨立性——此子句唯出現於《集論》 #99 想受滅定義中，《集論》 #76 滅盡定定義無此子句（→#76 梵段已詳表面）。Parsing：
| Skt | 字面 | 義理義 |
|---|---|---|
| tad-eka-tya | 「彼一-portion-之屬」（gen. pl.） | 彼之一分 |
| ca | 「且」「及」 | 連 asthāvarāṇām 與此 |
| sthāvarāṇām | 「恆轉者之」（gen. pl. sthāvara） | 恆行心心所之 |
合語：«及恆轉之一分»。瑜伽行派專技釋讀：sthāvara 於諸 vijñāna 中專指第七末那 + 第八阿賴耶（→#7 / →#8）之「恆行」二識——前六識為 asthāvara（生滅不恆轉）；末那、阿賴耶為 sthāvara（恆相續）。⭐⭐ 「tadekatya sthāvara」之「一分」（eka-tya）所指：第七末那之染污部分（kliṣṭa-manas 即 ātma-moha 我癡 + ātma-dṛṣṭi 我見 + ātma-māna 我慢 + ātma-sneha 我愛之四煩惱）+ 末那自身之染污操作部分。⚠️ 第八阿賴耶不在「一分」之內——阿賴耶於聖位想受滅中持身相續，至 arhattva-終局-nirvāṇa 始全息（per 《唯識三十頌》（Triṃśikā）偈 5a「tasya vyāvṛttir arhattve」——其於阿羅漢位轉滅）。
⭐⭐⭐ 此 tadekatyānāṃ ca sthāvarāṇāṃ 一子句為《集論》集論本體於 #76 與 #99 之間之深層差異點——亦即《集論》原始深度分層解讀之文本根據：#76 僅及 asthāvara 之滅、#99 加 sthāvara 之一分滅。後出 redactional 層（雜集論 / 顯揚）將此子句並陳於 #76 與 #99 處（面相分層將同內容分為事相／自性對偶命名）；《成唯識論》護法則將「恒行一分」闡述主要配屬於至卷七 #76（義理層分層）。本譯取顯揚面相分層為首要（漢段論層 + 譯者按已詳）；《集論》深度分層為梵段所表面之更深文本根——三家解讀於不同文本之層各自表面而闡明（詳 → #76 對讀）。
Calque 對勘：
- asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ → 顯揚／雜集論「不恒現行心心法」 ✅ 逐字
- tadekatyānāṃ ca sthāvarāṇāṃ → 顯揚／雜集論「及恒行一分（心心法）」 ✅ 逐字
- nirodhaḥ + (asaṃskṛta-context) → 顯揚「滅，而離繫性」 ✅ 結構之仿譯（離繫性 重重判《集論》 nirodha 為無為狀態面相）
按：「tadekatyānāṃ ca sthāvarāṇāṃ」一深層滅之集論本體根唯出於 #99（《集論》#76 無此子句）；雜集論與顯揚將此並陳於 #76 與 #99 處，乃無著自身於成熟期對《集論》之重判（面相分層）。同根 √vid 雙詞——(→#11) vedanā（動作名）與 #99 vedayita（結果分詞）——展示印歐祖語根本「感受」「知見」之單根四面分化：作用／啟示／精熟／結果；saṃjñā-vedayita-nirodha* 為「共知與所感之本體反面」之最深寂止。本譯裁定：顯揚面相分層為首要，《集論》深度分層為互參之深層，《成唯識論》義理層為元層補強。⭐ 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（#99）與 (→#7) 末那、(→#76) 滅盡定之共同梵本文本根——同一現象學（末那於三特定狀態中暫止），三範疇（無為／心王／不相應行）視角之折射：本條以無為自性面立此止息之真如面相，(→#7) 以心王視角立末那於此三位之暫斷／永斷，(→#76) 以假立事相面立滅盡定之入定施設。集論本體於 #99 加之「恒行一分」（tadekatya sthāvara）即偈 7bcd 所言末那於滅盡定中暫止之具體所指。*
巴pāḷi
Pāli saññā-vedayita-nirodha——與梵本同形同義之巴利複合詞。然南傳判攝與北傳分立。
南傳重要 loci
- 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；本條與 #76 共引此經，於 #76 闡明入定現象學，於本條闡明想受滅義理義理位置）
- AN 9.31 Anupubbavihāra等至經——九次第定（4 jhāna + 4 arūpa-samāpatti + saññāvedayitanirodha）之經典階梯，saññāvedayitanirodha 為階梯之頂
- DN 16 Mahāparinibbāna Sutta——佛涅槃前歷九等至，於 saññāvedayitanirodha 出又入，最終於四禪般涅槃
- Vism XXIII.18–52——覺音論師對 nirodha-samāpatti / saññāvedayitanirodha 之最詳釋（入定條件、入定資格、四 adhiṭṭhāna 前行、時長七日、出定機制等）
⚠ In Review · 上四處之逐字 Pāli 字元精準待本譯.1 字元核校補；現以說明性引用為主。⚠️ 經典 saññāvedayitanirodha 經為 MN 44 Cūḷavedalla（法樂比丘尼答毗舍佉）；MN 43 Mahāvedalla 為另一 vedalla 對話，勿相混。
判攝差異
南傳將 saññāvedayitanirodha 判為有為之等至——具體屬 acittaka avasthā（無心狀態），為聖者之有為禪定境界，最長七日；不立為 asaṃkhata-dhamma。Vism XXIII.18 闡明入定條件：須得四禪八定 + vipassanā 至 bhaṅga-ñāṇa（壞滅智），且須為 anāgāmin 或 arahant。
北傳唯識則將同一現象分為兩面：
- #76 滅盡定（心不相應行，事相，假立）——同南傳之有為事相面相對應
- #99 想受滅無為（無為法，自性，離繫性）——瑜伽行派之無為狀態面相擴位
⭐ 「同一巴梵詞，相反存有狀態」——南傳 saññāvedayitanirodha-samāpatti 為有為 acittaka avasthā；北傳 saṃjñā-vedayita-nirodha 為無為法之第五。同一語根，同一現象學，二異本體處理（架構框架詳 §4.8）。
按：顯揚與雜集論之面相分層（同一現象之事相／自性兩面）與南傳之單一等至判攝（一現象一面）最為結構相近——皆認同「同一禪定現象學」、皆闡明「兩面」之內部結構。唯北傳將此兩面跨有為／無為範疇分配（事相＝有為假立、自性＝無為真如面相），南傳則保留單一有為範疇而以 acittaka avasthā 內部處理之。架構立場之系統之異——非語詞分歧，乃對「無為應如何判攝」之系統決定（→#100 承擔終局闡述）。
漢綜述zh-synthesis
「想受滅」之梵文 saṃjñā-vedayita-nirodha 為三詞合成：saṃjñā（「想、辨認、取相」，詳 →#12 詞源）+ vedayita（√vid「知、感受」之使動分詞，「被使知者、所感受者」，< 印歐祖語 *weyd-「見、知」）+ nirodha（「滅、止息」，詳 →#76 詞源）。√vid / *weyd- 之印歐祖語同源詞網絡廣泛（詳 §梵段四形式分化）：拉丁 videō（英文 video, vision, visit）、希臘 idéa（英文 idea, ideal）、古英文 witan（英文 wit, wise）；梵語自身：veda（吠陀，啟示之知）、vidyā（明，avidyā 無明之對治）。vedayita 為 √vid 之結果-分詞形式（result-pp），與 #11 vedanā（動作名形式，act-noun）共一根而異形——「感受之作用」（vedanā）與「所感受者」（vedayita）為同根之動作面與結果面。Pāli saññā-vedayita-nirodha 為精確同源詞，詞形逐語素對應（詳南北段）。漢字「想受滅」：「想」= saṃjñā，「受」= vedayita（所感受），「滅」= nirodha——三字逐語素對應。此為 6 無為之第五。
想受滅義理層次為三家文本架構並存之例——《集論》深度分層（tadekatyānāṃ ca sthāvarāṇāṃ 子句）、《顯揚》面相分層（事相／自性對偶命名）、《成唯識論》義理層分層（卷二無為批判 + 卷七不相應行批判相補），三層各立角度、互補不衝突（→ §論 + §梵 按）。《集論》梵本定義式（[Abhidh-s 13]）以「諸非恆轉心心所法及恒轉之一分（tadekatyānāṃ ca sthāvarāṇāṃ）之滅」界定本條；「恒轉一分」指末那染污部分（四煩惱）之止息，第八阿賴耶不在其內（持身相續，至 arhattva 終局始全息，per Triṃśikā 偈 5a）。《成唯識論》卷二以精簡措辭「想、受不行，名想受滅」將本條納入「五依真如假立」框架（→#95 5-依真如假立框架已詳）。本條與 #76 滅盡定（→#76）為同一禪定境界之雙重判攝：#76 為有為事相面（入定施設，不相應行），#99 為無為自性面（離繫性之真如面相假立）；#76 為事相面之滅性，本條為狀態面之離繫性（→#76 對讀）。於「五依真如假立」中，本條依真如之「想受不行離繫性」面相假立（→#100 承擔統合者）。
南傳 Pāli saññā-vedayita-nirodha 為逐語素同源詞，現象學描述相同（聖位，最長七日，前六識及心行皆止）。然歸屬範疇截然相反：南傳判為有為之等至（acittaka avasthā，聖者之有為禪定境界，Vism XXIII.18）；北傳唯識將同一現象分為兩面——#76 有為事相（對應南傳之等至判攝）+ #99 無為自性（瑜伽行派之無為擴位）。南傳推理：有時間性起止（最長七日）之境界不能是無為；瑜伽行派回應：以 prajñapti-sat 機制將事相面（有為，#76）與自性面之離繫性（真如面相，#99）分列——此乃 6 無為 cluster 中同源詞-反本體論狀態之例（→#95 南北分歧框架）。
想受滅於實修層次之關鍵：入此定時，末那之染污四煩惱（ātma-moha / ātma-dṛṣṭi / ātma-māna / ātma-sneha）暫止，前六識不現行；阿賴耶識持身相續（→#8，七大論證第三論「執受身證」），此持續之微細了別保障出定後之身心功能。《楞嚴經》「圓明了知不因心念」為此境之現象描述——「圓明了知」（微細了別仍在）、「不因心念」（概念心行已止）。想受滅非斷滅（非 uccheda），乃於最深禪定境中之真如離繫性顯現——不應以「進入無為狀態」之方式把握，而應以「dharmatā 在最深禪境中之如實顯現」認識（→#100 真如為其底層原理）。
「想受滅」玄奘既譯，三字精準對應梵文三構成詞。英譯 Cessation of perception and feeling, the unconditioned 以 perception 對 saṃjñā、feeling 對 vedayita，以 the unconditioned 標明 asaṃskṛta 範疇。cessation 保留 nirodha 之止息性格。
想受滅 ——於想受不行之 dharmatā-面相中，假立「想受滅」（saṃjñā-vedayita-nirodha，Pāli saññā-vedayita-nirodha）之名；性為聖者入滅盡定（→#76）境之想受離繫性，業為真如於最深禪定境中之無為自性施設；不變不滅之究竟實，依真如（→#100）之想受不行離繫面相假立。
英綜述en-synthesis
Sanskrit saṃjñā-vedayita-nirodha compounds three terms. Saṃjñā (perception, conception; secured at →#12) derives from sam- "together" + √jñā "to know" + -ā, from PIE *ǵneh₃- "to know" — the same root that gives Greek gnōsis, Latin cognitiō (English cognition, recognize), and English know. Vedayita derives from the past passive participle of the causative vedayati "causes-to-know-or-feel" (causative of vetti / vidate "knows / experiences"), from √vid < PIE *weyd- "to see, to know" — among the richest PIE chains in baifa. The cognate set spans the family: Latin videō (English video, vision, visit, evident, provide, view, advice), Greek (w)oĩda perfect "I know" and idéa "form, that which is seen" (English idea, ideal), Old English witan "to know" (English wit, wise, wisdom, witness), Old Church Slavonic věděti "to know," Sanskrit's own veda (revelation-knowledge), vidyā (mastery-knowledge, antidote to avidyā). The single root √vid specializes into a four-form cluster: vedanā (#11, the act-noun of feeling-cognition, with -anā abstract action suffix); veda (knowledge-as-revelation, the Vedas); vidyā (knowledge-as-cognitive-mastery, with -yā abstract noun suffix); vedayita (the result-participle "what-is-felt-or-known," with -ita past participle). The four-form specialization is the same morphological-semantic dynamic as the saṃjñā-vedayita pair in this compound: act-form and result-form sharing one root. Nirodha (cessation; secured at →#76 etymology) derives from ni- + √rudh + -a; the PIE upstream is uncertain (Mayrhofer treats √rudh as Indo-Aryan-internal), and honest position holds it open. Notably, this nirodha is the same term that names the Third Noble Truth (dukkha-nirodha); the unconditioned cessation-of-perception-and-feeling is the meditative deepening of the Third Truth, doctrinally identical and not metaphorical. The compound's full semantic scope: «the unconditioned-cessation of that-which-is-shared-cognitively-grasped and that-which-is-passively-felt-known» — both the categorizing face (saṃjñā) and the experiencing-cognizing face (vedayita) of conscious activity stop at once.
Saṃjñā-vedayita-nirodha is the fifth of six unconditioned dharmas (asaṃskṛta) in the Yogācāra 100-list and the cluster's deepest entry — the unconditioned-aspect counterpart to #76 nirodha-samāpatti (the conditioned event-aspect of the same meditative phenomenon). The relationship to #76 is the catalog's only cross-category event/state pair: the same nirodha-samāpatti reality, designated twice across two ontological strata. The Cheng Weishi Lun fascicle 2's «想、受不行，名想受滅» supplies the briefest possible asaṃskṛta-frame definition; the elaboration is delegated to the parallel cluster anchor «此五皆依真如假立» — suchness (#100) is the dharma-nature on which the unconditioned-aspect designation rests. The architectural distinguishers across the three readings of the relationship to #76 are: ① Asg depth-stratification: Asg's #99 definition adds tadekatyānāṃ ca sthāvarāṇām ("and a portion of the firm-abiding [factors]") to the asthāvarāṇām cessation-clause — a deeper structural cessation than #76's surface-only cessation. ② 顯揚 aspect-stratification: Asaṅga's mature redaction places the same content («不恒現行 + 恒行一分») at both #76 and #99, framing #76 as the event-aspect (滅性, prajñapti-event) and #99 as the state-aspect (離繫性, asaṃskṛta-state). ③ CWS doctrinal-layer-stratification: 護法 places #76 in the 不相應行-critique block and #99 in the 無為-critique block, framing the duality as «same phenomenology, two anti-realist arguments». The lock-list resolution at v1 (per #99 verification §VI.4, 2026-04-28): 顯揚 aspect-stratification is primary, Asg depth-stratification is the cross-referenced deeper layer, CWS doctrinal-layer-stratification is meta-level reinforcement. The three readings are preserved and layered, not chosen-between. The cluster-internal 5-依真如假立 framework (CWS 卷二 T31.0006c05–17, anchored at →#95 cluster-opener) places #99 alongside ākāśa (#95), pratisaṃkhyā-nirodha (#96), apratisaṃkhyā-nirodha (#97), and āniñjya (#98) as the five aspect-namings on tathatā (#100, the unifier). Each names a different facet of dharma-nature: ūn-obstructed-ness (#95), analytical-cessation (#96), non-arising-cessation (#97), immovability (#98), and here — the cessation-of-perception-and-feeling-in-the-noble's-deepest-attainment (#99). The 位/體 axis for the #76/#99 pair: 位 = catalog-position (心不相應行 #76 / 無為 #99); 體 = ontological-substance (分位假立 #76 / 真如於滅盡定境之 aspect-naming #99). Two distinct positions in the 100-list addressing two distinct ontological aspects of one phenomenon.
The relationship to Theravāda at this entry is a categorial-architectural divergence across the conditioned/unconditioned axis (→ §4.8 for the architectural framework). The Pāli compound saññā-vedayita-nirodha is morpheme-by-morpheme cognate with Sanskrit saṃjñā-vedayita-nirodha; the phenomenology described is the same: cessation of saññā and vedayita in the deepest samāpatti, lasting up to seven days, accessible only to anāgāmin or arahant who have mastered all eight samāpatti and observed vipassanā. Yet the ontological verdicts diverge across the conditioned/unconditioned axis: Theravāda classifies saññāvedayitanirodha as a conditioned acittaka avasthā samāpatti (a no-mind state belonging to the meditator's continuum, not a separate dhamma); Yogācāra classifies the same phenomenon as an unconditioned dharma (the asaṃskṛta-aspect manifestation of tathatā in the meditative cessation). The Theravāda reasoning is structural: a state with temporal beginning and end cannot be unconditioned; the seven-day boundary itself disqualifies asaṃkhata classification. The Yogācāra response splits the phenomenon: the conditioned event-aspect is preserved as #76 (matching Theravāda's intuition exactly — entering and exiting are conditioned events); the unconditioned aspect is introduced as #99 via the 5-依真如假立 prajñapti-sat machinery — the «離繫性» that obtains during the samāpatti is named as a tathatā-aspect rather than as a separate substance. The 業 axis (function) for the #76/#99 pair: #76's 業 = 修行成就 (cultivation-attainment, the meditative event in the noble's continuum); #99's 業 = 真如於滅盡定境中之顯現 (suchness's manifestation in the deepest meditative境界, the dharmatā-aspect made visible). Upward anchor: this divergence reaches its final form at →#100 tathatā — the cluster-and-catalog closer that articulates the 6-vs-1 unconditioned-architecture in its monism-vs-pluralism final form.
Both saṃjñā (the categorizing face) and vedayita (the experiencing face) of conscious activity stop at once in this attainment. The Triṃśikā-vijñaptimātratā-kārikā verse 7 triṣv clause locates kliṣṭa-manas in three positions where it does not function: in arhattva (arhattva attainment), in nirodha-samāpatti (this entry's parent attainment), and in ārya-mārga (the noble path moments). At #99 specifically, the four kleśas of manas (ātma-moha / ātma-dṛṣṭi / ātma-māna / ātma-sneha) cease — the «及恒行之一分» (tadekatyānāṃ ca sthāvarāṇāṃ) clause names exactly this partial-deep cessation. But ālaya-vijñāna (#8) does not cease — it persists as the body-sustainer (per CWS 卷四 the third of the seven proofs for ālaya, the grāhaka-kāya-pramāṇa «執受身證» argument: «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»; →#8 / →#72 carry the doctrine). This persistence-of-ālaya-during-the-cessation is the doctrinal anchor against the practitioner's deepest misreading: that saṃjñā-vedayita-nirodha is uccheda (annihilation). It is not. The eighth consciousness's pure functional aspect continues, and the Śūraṅgama fascicle 4 phrase «圓明了知不因心念» names what remains: a fully-bright knowing that does not depend on conceptual mind because conceptual mind has temporarily not-functioned, while a deeper clarity (the anāvṛta portion of the seventh + the ālaya's non-defiled functional aspect) sustains the awareness throughout. The unconditioned aspect of this attainment — what makes #99 asaṃskṛta rather than merely the conditioned event of #76 — is precisely the tathatā-glimpse that obtains within: the «離繫性» (visaṃyoga-aspect, dissociation from defilement) that suchness manifests in the noble one's deepest meditative境界. The practitioner's actual experience is not of «entering an unconditioned state» but of natural deepening into the ninth-stage progression where, the kliṣṭa-manas's grasping having been seen through, the saṃjñā-vedayita activity ceases of itself; what remains is not a state to be possessed but the dharmatā that all states (including the cessation-state) are aspects of (→#100 carries the unifier articulation). The uccheda-misreading is closed: this cessation is not the absence of suchness but its most undisturbed glimpse short of tathatā-realization itself.
Cessation of perception and feeling, the unconditioned (saṃjñā-vedayita-nirodha) — designation upon the cessation, in the noble one's deepest nirodha-samāpatti, of the non-continuous mental factors of mind and of a portion of the firm-abiding factors (the kliṣṭa portion of manas; the eighth consciousness still sustaining the body). Not annihilation: suchness-anchored 離繫性, the unconditioned aspect of the same phenomenon whose conditioned event-aspect is named at #76. Designation, not substance — imputed on dharma-nature's visaṃyoga aspect as manifested in the deepest meditative境界. The cluster's deepest entry; pointing forward to tathatā (→#100) as the unifier on which this and the four preceding asaṃskṛta-namings rest.
譯translator's note
譯者按： 結構分析詳 S3-P13。本條與 (→#76) 為同一禪定境界之事相／狀態雙面判攝，是百法中深層之「假立 ↔ 無為」對位；此一結構性南北分判向上錨至 (→#100) 真如之無為架構（架構框架詳 §4.8）。