Yogācārabhūmi-śāstra, Volume 34 (66)

Original text: 彼既如是。断能障碍粗品我慢。及于涅槃。摄受增上意乐适悦。便能舍离。后后观心所有加行。住无加行无分别心。彼于尔时。其心似灭而非实灭。似无所缘而非无缘。又于尔时其心寂静。虽似远离而非远离。又于尔时，非美睡眠之所覆盖。唯有分明。无高无下奢摩他行。

Explanation: When a practitioner cultivates to this point, they can eliminate the coarse and heavy self-conceit that obstructs contemplative practice (vipaśyanā-caryā), and further develop intensified mental engagement (adhimātramanaskārabala) and joy with regard to nirvāṇa. In this way, they can relinquish all the applied efforts of subsequent contemplative minds and abide in a non-conceptual mind without applied effort. At this time, the practitioner's mind seems to have ceased but has not actually ceased; it seems to have no object of grasping, yet it is not without grasping. At another time, the practitioner's mind is tranquil; although it seems to have departed from the six sense objects, it has not actually departed. At this time, the practitioner's mind is not yet covered by pleasant sleep; there is only a perfectly lucid śamatha practice, without high or low.

For a practitioner cultivating yoga, after eliminating the coarse and heavy self-conceit that obstructs direct realization and developing intensified mental engagement toward nirvāṇa, there is no longer any need to strive at applied effort. At this time, the mind feels as if it has no discrimination, as if it has ceased—but in fact it has not ceased. The mind feels as if it is not thinking of anything, but in fact there is still perception. It feels as if the mind has departed from sense objects, but it has not actually departed. Moreover, at this time the sleep hindrance has not been eliminated; sleep is still heavy and clarity has not been attained. There is only a lucid signless mind that does not take up the high or low of dharmas, abiding in meditative concentration (samādhi), without contemplating the four foundations of mindfulness or the Four Noble Truths.