Yogācārabhūmi-śāstra: Volume 34 (66)

Original Text: Having thus severed the coarse self-conceit that obstructs [practice], and having developed heightened delight and joy toward Nirvana, he is then able to relinquish all subsequent deliberate efforts involved in contemplative observation, abiding in a mind free from deliberate effort and discrimination. At that time, his mind appears to be extinguished, yet it is not truly extinguished; it appears to be without an object, yet it is not without an object. Furthermore, at that time, his mind is tranquil. Though it seems to be withdrawn, it is not truly withdrawn. Moreover, at that time, it is not veiled by sweet sleep. There is only clarity—a śamatha practice without distinctions of superiority or inferiority.

Explanation: When the practitioner cultivates to this stage, he is able to sever the coarse self-conceit that obstructs contemplative practice, and toward Nirvana, he further generates heightened delight and joyful pleasure. Thus, he can relinquish all subsequent deliberate efforts involved in observing the mind, abiding in a non-discriminating mind free from deliberate effort. At this time, the practitioner's mind seems to be extinguished, yet it is not actually extinguished; it seems to have nothing to grasp onto, yet it is not without grasping. Furthermore, at a certain time, his mind is tranquil; though it seems to be withdrawn from the objects of the six senses, it has not truly withdrawn. At this time, the practitioner's mind is not yet covered by the lethargy of sweet sleep; there is only very clear, śamatha practice without distinctions of high or low.

A yogi practitioner, having severed the coarse self-conceit obstructing direct realization and having generated heightened delight toward Nirvana, no longer needs to exert deliberate effort. At this time, the mind feels as if it is without discrimination, as if it is extinguished—yet it is not truly extinguished. The mind seems to think of nothing, yet it is still thinking; it feels as if it has withdrawn from sensory objects, yet it has not truly withdrawn. Moreover, at this stage, the hindrance of sleep lethargy has not been eliminated; sleepiness remains heavy, and clarity has not yet been attained. There is only the clear, signless mind—not grasping at the distinctions of phenomena as high or low—abiding in meditative concentration, without observing the Four Foundations of Mindfulness or the Four Noble Truths.