俱舍論疏 28.20

28.20

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.