俱舍論記 6.136

6.136

「於色界中至及彼生等」者，此約色、無色界辨，思之可知。問：此中言等至、等引，餘文復言等持，如是三種有何差別？解云：梵名三摩地，此云等持，通定散、通三性，唯有心。平等持心令趣於境，故名等持。梵名三摩鉢底，此云等至，通有心、無心定，唯在定不通散。若有心定名等至，謂由定前心離於沈、掉平等至此定，此從加行立名。又解：即定離於沈、掉名等，能至平等身心名至。若無心定名等至，還作二解：准有心定可知，唯無心為異。梵名三摩呬多，此云等引，通有心、無心定。多分有心定中說不通散。若有心定名等引，謂定前心離於沈、掉名等，能引起此定名引，此從加行立名。又解：即定離於沈、掉名等，能引起平等身、心名引。若無心定名等引，還作兩解，准有心定釋可知，唯無心為異。

Regarding "In the form realm... up to... and their arising, and so forth": this is distinguished in terms of the form and formless realms, and can be understood by reflection. Question: Here the terms *samāpatti* (equipoise) and *samāhita* (collectedness) are used, while other texts also mention *samādhi* (concentration); what is the difference among these three? Explanation: The Sanskrit name is *samādhi*, translated here as 'concentration' (等持, equal holding). It applies to both meditative absorption and distraction, applies to the three moral natures, and is exclusively mental. It holds the mind equally, causing it to direct toward an object; hence it is called 'concentration'. The Sanskrit name is *samāpatti*, translated here as 'equipoise' (等至, equal attainment). It applies to absorptions with mind and without mind; it exists solely in absorption and does not apply to distraction. If it is an absorption with mind that is called equipoise, it is because through the mind prior to absorption, being free from sinking and agitation, one equally attains this absorption; this is named after its preliminary preparation. Another explanation: the absorption itself, being free from sinking and agitation, is called 'equal', and its ability to attain an equilibrated body and mind is called 'attainment'. If it is an absorption without mind that is called equipoise, again two explanations are made: following the absorption with mind, it can be understood, differing only in being without mind. The Sanskrit name is *samāhita*, translated here as 'collectedness' (等引, equal induction). It applies to absorptions with mind and without mind. It is mostly spoken of in absorptions with mind, not applying to distraction. If it is an absorption with mind that is called collectedness, it means that the mind prior to absorption, being free from sinking and agitation, is called 'equal', and its ability to induce this absorption is called 'induction'; this is named after its preliminary preparation. Another explanation: the absorption itself, being free from sinking and agitation, is called 'equal', and its ability to induce an equilibrated body and mind is called 'induction'. If it is an absorption without mind that is called collectedness, again two explanations are made; following the explanation of the absorption with mind, it can be understood, differing only in being without mind.