Ниродха-самапатти и "предшествующее намерение"

“When a bhikkhu is attaining the cessation of perception and feeling, friend Visákha,
first his verbal formation ceases, then his bodily formation, then his mental formation” (M I 302)

... namely that sankharas are actually operating during cessation.
Thus, while mental function (vedana, sanna, vinnana, etc)
have ceased, subliminal onbodied-conditioning continues to function.

In other words, three of the nama khandhas have ceased,
but the fourth, sankhara, continues for the duration of the samapatti
This is no different than the Yogacara claim that the
alaya-vijnana continues throughout nirodha-samapatti

особенность  этих сил и влияний в том,
что они существуют даже тогда, когда бездействует ум

saṃskāraskandhavyavasthānaṃ katamat /

« What is the definition of the aggregate of consciousness
(vijnanaskandhavyavasthana)?
« It is the mind (citta), the mental organ (manas) and also consciousness (Vijnana).

« What is consciousness (Vijnana)?
It consists of six groups of consciousness: visual, auditory, olfactory, gustatory, tactile
and mental consciousnesses.

vijñānaṃ katamat / ṣaḍ vijñānakāyāḥ / cakṣurvijñānaṃ śrotraghrāṇajihvākāyamanovijñānam /

The aggregate of consciousness itself contains seven elements
of consciousness, viz. the six elements of consciousness beginning with the eye
plus the element of the mental organ (manas).

vijñānaskandha eca sapta vijñānadhātavaḥ /
cakṣurādayaḥ ṣaḍ vijñānadhātavo manodhātuśca //

For one who has attained 'cognitive and sensory cessation'
the mental formation consisting of densations and cognitions
are quite tranquillized

Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro,
pubbe ca abhisaṅkhāro

читта-вритти-ниродха

« [4] What is the state of non-perception (āsaṃjñika)?
It is a designation indicating the cessation of the unstable mind and mental activities
in a person who is born among the gods (deva) in the state of non-perceptive beings (asaṃjñisattva).

āsaṃjñikaṃ katamat /
asaṃjñisattveṣudeveṣūpapannasyāsthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ nirodhe āsaṃjñikamiti prajñaptiḥ //

« [2] What is the attainment of non-perception (asaṃjñisamāpatt)?
It is a designation indicating the cessation (nirodha) of the unstable mind and mental activities
(āsthāvarāṇāṃ cittacaitasikānāṃ)
by means of attention (manasikāra) preceded by the perception of release (niḥsaraṇasaṃjñā)
in a person who is free from craving (vītarāga) in the "wholly pure" state (śubhakṛtsna),
but who is not yet free from the craving beyond that.

asaṃjñisamāpattiḥ katamā /
śubhakṛtsnavītarāgasyoparyavītarāgasya niḥsaraṇasaṃjñāpūrvakeṇa manasikāreṇāsthāvarāṇāṃ
cittacaitasikānāṃ dharmāṇāṃ nirodhe asaṃjñisamāpattiriti prajñaptiḥ //

« [3] What is the attainment of cessation (nirodbasamapatti)?
It is a designation indicating the cessation of the unstable mind and mental activities by means of attention preceded by the perception
of a state of peace (śāntavihāra) in a person free from craving in "the sphere of nothingness" (ākiṃcanyāyatanavītarāga) and
who is emerging from the "summit of existence" (bhavāgra).

nirodhasamāpattiḥ katamā /
ākiṃcanyāyatanavītarāgasya bhavāgrāduccalitasya
śāntavihārasaṃjñāpūrvakeṇa (Abhidh-s 11) manasikāreṇāsthāvarāṇāṃ
cittacaitasikānāṃ dharmāṇāṃ nirodhe nirodhasamāpattiriti prajñaptiḥ //

[8] What is the cessation of perception and feeling (saṃjñāvedayitanirodha)?
It is the cessation of the unstable mind and mental activities and also of some of them that are
stable through the effect of attention (manasikāra) preceded by a peaceful state (śāntavihāra)
in a person who is free from craving (vītarāga) in the "sphere of nothingness" (ākiṃcanyāyatana)
and who is leaving the "summit of existence" (bhāvāgra).

saṃjñāvedayitanirodhaḥ katamaḥ /
ākiṃcanyāyatanavītarāgasya bhāvāgrāduccalitasya
śāntavihārasaṃjñāmanasikārapūrvakeṇa
asthāvarāṇāṃ cittacaitasikānāṃ dharmāṇāṃ
tadekatyānāṃ ca sthāvarāṇāṃ nirodhaḥ //