俱舍論疏 28.238

28.238

論「此定能超至為大梵故」，述中定果。《正理》七十八云「唯初近分名未至者，為欲簡別餘近分故，非此近分乘先定起，又非住此已起愛味，依如是義立未至名。非上定邊亦名未至，皆乘先定勢力引生，及住彼時已起味故。毘婆沙者作如是說：未至本地立未至名，是本地德未現前義。此中間定具味等三，以別繫屬一生處故。謂極修習中間定者，未來當在大梵處生，故亦具三。如根本定，非根本地起愛貪，彼如所味有別，能味亦別故。此有勝德可愛味故，無漏定生，亦漸減故。此亦一向捨受相應，無三識身故無樂受，無喜受者已不共初。然於初貪未能離故，又由自勉功用轉故。非憂、苦者，已出欲故。由此一向捨受相應（已上論文）。」論「已說等至」，結上也。「云何等持」，引下也自此已下大文第四明等持也。文中有四：一明尋、伺等三；二明單空等三；三明重空等三；四明四修等持。等至、等持、等引別者，等至通有心、無心，唯定不通散。等持唯有心，通定、散。等引唯是定，唯有心。《婆沙》六十二云「問：等持、等至有何差別？有說：應作四句。有等至非等持，謂二無心定。有等持非等至，謂不定心相應等持。有等至亦等持，謂一切有心定。有非等至非等持，謂除前相。」又《婆沙》一百四十一「問：何故名等持？答：平等持心令專一境，有所成辨，故名等持。」云云多釋，廣如彼論。

[On] the śāstra's: "This concentration can excel ... in order to become a Mahābrahmā": This explains the fruit of the intermediate concentration. Fascicle 78 of the Nyāyānusāra states: "Only the first preparatory stage is called 'unarrived' (anāgamya) in order to distinguish it from the other preparatory stages; it is not that this preparatory stage arises riding on a preceding concentration, nor that while abiding in it one has already given rise to attachment and relish—based on such meanings the name 'unarrived' is established. It is not that the borders of the higher concentrations are also called unarrived, for all are produced relying on the power of the preceding concentration, and when abiding in them relish has already arisen. The Vaibhāṣikas state: Establishing the name 'unarrived' with respect to the fundamental stage means that the virtues of the fundamental stage have not yet become manifest. This intermediate concentration fully possesses the three, such as relished, because it is separately bound and subordinate to a single rebirth state. That is, one who extremely cultivates the intermediate concentration will in the future be reborn in the realm of Mahābrahmā, hence it also possesses all three. As with fundamental concentrations, craving and relish arise not in the fundamental stage: just as what is relished differs, that which relishes also differs. Because this possesses superior virtues that are lovable and relishable, and because anāsrava concentration arises, it also gradually diminishes. This is also exclusively associated with the feeling of equanimity: because of the absence of the three sense-consciousness bodies, there is no pleasant feeling; because of the absence of joy (prīti), it is already no longer shared with the first [dhyāna]. However, one has not yet detached from the craving of the first [dhyāna], and it operates through self-effort and exertion. It is not grief (daurmanasya) or pain (duḥkha), because one has already transcended desire. Due to this, it is exclusively associated with the feeling of equanimity" (end of śāstra citation). The śāstra's: "The attainments have been explained": this concludes the above. "What is concentration (samādhi)?": this introduces what follows. From this point down is the fourth major section, explaining samādhi. Within the text there are four parts: (1) explaining the three [samādhis] of vitarka and vicāra; (2) explaining the three [samādhis] of simple emptiness, etc.; (3) explaining the three [samādhis] of double emptiness, etc.; (4) explaining the four cultivated concentrations. The distinction among samāpatti (等至), samādhi (等持), and samāhita (等引) is: samāpatti applies to both with-mind and without-mind, and is solely concentrated, not applying to distraction. Samādhi is only with-mind, and applies to both concentration and distraction. Samāhita is solely concentration, and is only with-mind. Fascicle 62 of the Vibhāṣā states: "Question: What is the difference between samādhi and samāpatti? Some say: One should make a fourfold permutation. There is samāpatti which is not samādhi, namely the two non-mental concentrations. There is samādhi which is not samāpatti, namely samādhi associated with an uncollected mind. There is that which is both samāpatti and samādhi, namely all concentrations with mind. There is that which is neither samāpatti nor samādhi, namely excluding the aforementioned aspects." Furthermore, fascicle 141 of the Vibhāṣā says: "Question: Why is it called samādhi (equal holding)? Answer: Holding the mind evenly (sama-ādhāna) to make it single-pointed on an object, achieving something, hence it is called samādhi." There are many such explanations, detailed as in that śāstra.