俱舍論疏 28.87

28.87

論「初味等至至此得味名」，釋第一味定也。此謂等持與愛相應，愛能味著，定亦名味。《正理論》云「愛相應言依自性說，此以等持為自性故。若并助伴應作是言：愛俱亦法，名味等至。」問：何故餘惑相應不名為定？答：《正理論》云「專注不移方名為定。愛相應定亦專一境，故得定名。餘惑相應則不如是，謂餘煩惱於自所緣，不能令心專注如愛。故三摩地若與愛俱，專注一緣與善相似。」

The Śāstra says: "First, the attainment with relish... [this obtains the name 'relish']," which explains the first, the concentration with relish (āsvādana-samāpatti). This means that concentration (samādhi) is associated with craving (tṛṣṇā); because craving can relish [the state], the concentration is also called "relish." The Nyāyānusāra says: "The statement 'associated with craving' is made with reference to its intrinsic nature, because this has concentration as its intrinsic nature. If spoken together with its companions, one should say: dharmas concomitant with craving are termed the 'attainment with relish.'" Question: Why are associations with other defilements not called concentration? Answer: The Nyāyānusāra says: "Only when focused unwaveringly is it called concentration. Concentration associated with craving is also focused on a single object; hence it obtains the name 'concentration.' Associations with other defilements are not like this, for other defilements cannot cause the mind to be focused on their cognitive objects as craving does. Therefore, if samādhi is concomitant with craving, being focused on a single object, it resembles the wholesome."