俱舍論疏 28.90

28.90

論「爾時雖名至得名為入」，述入出也。味定非定，似定名定，由此亦名入味定也。《正理論》云「諸從定出，總有五種：一出地、二出剎那、三出行相、四出所緣、五出種類。從初靜慮入第二等，名為出地。於同一地行相、所緣相續轉位，前念無間入於後念，名出剎那。從無常行相入苦行相等，名出行相。從緣色蘊入緣受等，名出所緣。從有漏入無漏，從不染污入染污等，名出種類。依出種類，此中說言從所味出入能味定，豈不二言更相違反？能味是愛、非所入定；所入是定、不名能味。如何可言入能味定？無相違過。現見相應，隨舉一名說俱品故。如勸長者作意記別，互相雜故，俱得二名。由愛相應等持名味，等持力故愛得定名，故無二言更相違過。」

The Śāstra says: "At that time, although it is called... [it obtains the name of 'entering']," which describes entering and emerging. A concentration with relish is not truly a concentration, but being similar to concentration it is called concentration; hence it is also called "entering a concentration with relish." The Nyāyānusāra says: "Emerging from concentration has five varieties in all: 1. emerging from a level; 2. emerging from a moment; 3. emerging from an aspect; 4. emerging from an object; 5. emerging from a category. Entering the second dhyāna, etc., from the first dhyāna is called emerging from a level. In the phase where aspects and objects continue to function in succession within the same level, the immediately following moment entering after the preceding moment is called emerging from a moment. Entering from the aspect of impermanence into the aspect of suffering, etc., is called emerging from an aspect. Entering from taking the form-aggregate as an object into taking sensation, etc., as an object is called emerging from an object. Entering from the defiled into the uncorrupted, or from the undefiled into the defiled, is called emerging from a category. Based on emerging from a category, it is said here that 'emerging from what is relished, one enters the concentration that relishes.' Do these two statements not contradict each other? What relishes is craving, not the concentration entered; what is entered is concentration, which is not called relishing. How then can one speak of 'entering the concentration that relishes'? There is no contradiction. We commonly see that in association, mentioning one name designates the entire concomitant category. Just as in admonishing an elder to produce the mental application of determination, because they are intermingled, both receive the two names. Because it is associated with craving, concentration is called relish, and by the power of concentration, craving obtains the name 'concentration'; therefore there is no contradiction between the two terms."