The entire first expression is a bahuvrīhi qualifying an implied samādhiḥ: the samādhi has the practice of virāmapratyaya antecedent to it. The internal relations are virāmasya pratyayaḥ and virāmapratyayasya abhyāsaḥ.
→ The bahuvrīhi interpretation “preceded by practice of the cessation-cognition.” The commentary recasts the expression as tadabhyāsapūrvakam, explicitly making that practice antecedent to the condition of the mind. This agrees with pūrva in the sense “preceded or accompanied by” (MW s.v. pūrva, 643,1).

Virāmapratyaya is interpreted as the cognition or conception (pratyaya) of cessation (virāma), not as a grammatical pause, mere belief, or the complete cessation of every cognition. It is itself cultivated as an objectless support.
→ “Cessation-cognition.” The commentary treats virāmapratyayaḥ as a masculine entity that is objectless (nirvastuka), empty of an object (arthaśūnya), and deliberately made a support. Thus pratyaya is the cognition being cultivated, while virāma supplies its content. The lexical values are also supported by MW: “cessation” (MW s.v. virāma, 982,2) and “conception, notion, idea” (MW s.v. pratyaya, 673,3).

Saṃskāraśeṣa is a bahuvrīhi, “that in which saṃskāra is the remainder,” rather than a tatpuruṣa meaning “a remainder of saṃskāra.” Saṃskāra here denotes the subliminal disposition left after all mental activities have subsided.
→ The bahuvrīhi “with only subliminal disposition (saṃskāra) remaining.” The commentary predicates saṃskāraśeṣa directly of nirodha when all vṛttis have disappeared. Śeṣa has its ordinary sense “remainder, residue” (MW s.v. śeṣa, 1088,3).

Anyaḥ refers to another kind of samādhi in contrast to the samādhi of the preceding sūtra; the omitted head noun is samādhiḥ, specifically asaṃprajñātaḥ samādhiḥ.
→ “The other [samādhi].” The commentary twice supplies samādhiḥ and identifies this state as asaṃprajñātaḥ and nirbījaḥ. This also matches anya as “other, different” (MW s.v. anya, 45,2).