俱舍論記 28.18

28.18

「由此寂靜至以慧為體」者，說一切有部答。由定寂靜慧能審慮，審慮即是實了知義。從用及果為名，故名靜慮。如契經說：心若在定，能如實了知。印度造字聲明論中有字界、字緣。審慮，梵云振多，是字緣。於振多義中置地界故，地是梵音。復以餘聲明法助此振多地界，變成馱南。馱南，此云靜慮，舊云禪、或云禪那、或云持阿那，皆訛也。有餘部計審慮是思，為簡彼說故言此宗審慮以慧為體。又《婆沙》八十三云「靜謂等引，慮謂遍觀，故名靜慮。」

"Because of this tranquility… having wisdom as its entity": this is the answer of the Sarvāstivāda. Through the tranquility of meditative absorption, wisdom is able to investigate; investigation is the meaning of knowing truly. Since it is named after its function and its fruit, it is called dhyāna. As the sūtra says: 'If the mind is in samādhi, it can know truly.' In the grammatical treatises on linguistics in India, there are verbal roots and affixes. 'Investigation' in Sanskrit is cintā, which is an affix. Because the root dhyai is placed within the meaning of cintā—dhyai being the Sanskrit sound—and this root dhyai with cintā is further modified by other grammatical rules, it becomes dhyāna. Dhyāna is translated here as 'quiet reflection' (jinglü); the old translations as chan, channa, or chiana are all corruptions. Other schools hold that investigation is cetanā (volition); to exclude their view, it is stated that in this school investigation has prajñā as its entity. Furthermore, the Mahāvibhāṣā, fascicle 83, states: 'Tranquil means balanced composure (samāhita); reflection means universal contemplation (vipaśyanā); hence it is called quiet reflection (dhyāna).'