俱舍論記 5.95

5.95

「此令大種至故名為定」者，答。由得此定在身，令諸大種湛然能平等而住，水火風等所不能損。但大種平等住所，造色必亦平等住，故略不說，此即從果立名。或由定前心離於沈、掉平等至此定，由定故此即從因立名。故《婆沙》云「等至有二：一令心平等、二令大種平等。」

On [the text reading]: "Because this causes the great elements ... it is therefore named an absorption": This is the answer. Because the attainment of this absorption resides in the body, it causes the great elements to abide serenely in equilibrium, unable to be harmed by water, fire, wind, and so forth. Only when the great elements abide in equilibrium, the derived matter must also abide in equilibrium; hence it is omitted in the exposition: this is establishing the name from the fruit. Or, because the mind preceding the absorption is free from torpor and restlessness and attains this absorption in equilibrium, it is due to the absorption; this is establishing the name from the cause. Therefore the Mahāvibhāṣā says: "There are two kinds of meditative attainments: one causes the mind to be in equilibrium, and the second causes the great elements to be in equilibrium."