俱舍論疏 28.20

28.20

論「由此寂靜至以慧為體」，有部答也。由此寂靜是定，能審慮是慧，審慮即是實了知義，了知是慧，如說心在定能如實了知。「審慮義中置地界故」者，審慮梵云振多，是字緣。於此字緣置其地界，變前振多成馱南。馱南此云靜慮，馱南舊云禪那，訛也。《正理論》云「依何義故立靜慮名？由依此寂靜，方能審慮故。審慮即是實了知義。如說心在定，能如實了知，審慮義中置地界故。依訓釋理，此是凝寂。思度境處得靜慮名，定令慧生無濁亂故。有說：此定持勝、遍緣，如理思惟，故名靜慮。勝言簡欲界，遍緣簡無色，如理思惟簡異顛倒。能持此定是妙等持，此妙等持名為靜慮。此言顯示止、觀均行無倒等持，方名靜慮。」又《婆沙》一百四十一「問：此四何緣說名靜慮？答：靜謂寂靜，慮謂籌慮。此四地中定、慧平等故稱靜慮。餘隨有闕，不得此名。」已上論文。

The Śāstra says: "Because through this quietude [...] it takes wisdom as its essence." This is the Sarvāstivādin's answer. 'Through this quietude' is concentration, and 'being able to deliberate' is wisdom. Deliberation is the meaning of knowing truly; knowing is wisdom, as in saying: 'When the mind is in concentration, it can know truly.' As for 'because the dhātu is placed in the meaning of deliberation,' deliberation in Sanskrit is cintā, which is a verbal root. Placing this verbal root into its verbal stem modifies the former cintā to become dhyāna. Dhyāna is translated here as 'quiet deliberation' (靜慮); dhyāna was formerly called channa, which was an error. The Nyāyānusāra says: 'Based on what meaning is the designation 'dhyāna' established? Because relying on this quietude, one is then able to deliberate. Deliberation is the meaning of knowing truly. As in saying: 'When the mind is in concentration, it can know truly,' because the dhātu is placed in the meaning of deliberation. According to the method of etymology, this is calm stillness. The state of contemplating and discerning an intentional object receives the designation 'dhyāna,' because concentration causes wisdom to arise without turbidity or confusion. Some say: this concentration maintains the superior, universally takes intentional objects, and ponders properly; therefore it is called dhyāna. 'Superior' excludes the desire realm; 'universally takes intentional objects' excludes the formless realm; 'ponders properly' distinguishes it from erroneous [thought]. That which can maintain this concentration is wondrous concentration; this wondrous concentration is called dhyāna. This statement demonstrates that only concentration in which calming (śamatha) and discernment (vipaśyanā) proceed in equilibrium without error is called dhyāna.' Furthermore, the Vibhāṣā, fascicle 141, says: 'Question: For what reason are these four called dhyāna? Answer: "Quiet" means quietude; "deliberation" means contemplation. In these four levels, concentration and wisdom are equal, and therefore they are called dhyāna. The others, lacking either of the two, do not receive this name.' This concludes the citation from the treatise.