瑜伽論記 1.80

1.80

答：意顯等持等引異故，但是等引皆通五蘊功德，恐謂等持亦通五蘊，故言三摩地俱。顯有俱言方通五蘊，等持唯是一定數，故與等引不同，故列其名。頌與長行別也，其理雖爾，設言等持俱，亦與等引長短不同。等引乃是上二界五蘊，等持俱言體通三界諸五蘊故。雖然且就定地而顯別也。如是具者，釋有二義：一、近指前行，謂由如是聞等地行故，得具三乘及二滅果；二、遠總指，謂由如是上來所說境行諸地故，得成三乘及二滅果故，如是言通有無餘。然此十七解名出體，竝如釋文。

Answer: The intent is to show the difference between samādhi (meditative concentration) and samāhita (meditative equipoise). Because all that is meditative equipoise extends across the qualities of the five aggregates, and fearing that one might think meditative concentration also [independently] extends across the five aggregates, it therefore says "associated with samādhi". It shows that only when the word "associated with" is present does it extend across the five aggregates; meditative concentration is merely a single mental factor of concentration, and is thus different from meditative equipoise, which is why its name is listed in this way. The verse and the prose differ; although the principle is thus, even if one were to say "associated with meditative concentration", it would still differ in scope from meditative equipoise. Meditative equipoise comprises the five aggregates of the upper two realms, whereas the expression "associated with meditative concentration" has an essential nature that extends across all the five aggregates of the three realms. Nevertheless, for now the distinction is shown with respect to the stages of concentration. Regarding "endowed with such" (evaṃrūpa), the Commentary gives two senses: first, it refers closely to the preceding practices, meaning that through such practices as the stage of hearing and so forth, one attains endowment with the three vehicles and the two fruitions of cessation; second, it refers distantly and comprehensively, meaning that through such stages of object and practice explained above, one is able to accomplish the three vehicles and the two fruitions of cessation; thus the word "such" extends to both [the nirvanic stages] with and without remainder. However, the explanation of the names and the presentation of the essential natures of these seventeen are all as in the Commentary text.