瑜伽論記 7.390

7.390

釋中，基師等云：未必是定中，心但以住一緣即是也。以最初錄心等未必得定故，故前言是奢摩他品類非皆奢摩他也。泰云：離於沈浮名為等住。審悉遍觀名為遍住。始終無間名為相續方便。離亂寂靜名澄淨。破惡尋思隨煩惱，失念欻起，尋即除遣，名最寂淨。

In the explanation, Master Ji and others say: It is not necessarily within absorption (samādhi); as long as the mind abides on a single intentional object, that is it. Because when first collecting the mind and so forth, absorption is not necessarily attained; thus it was said before that these are of the category of śamatha, not that all are śamatha. Tai says: Being free from sinking and floating is called 'equipoised abiding'. Thoroughly and fully observing everywhere is called 'universal abiding'. Continuity from beginning to end without interruption is called 'continuous expedient means'. Serene stillness freed from distraction is called 'clearing and calming'. When evil reflections and secondary afflictions, through lapses of mindfulness, suddenly arise, immediately dispelling them is called 'most calmed'.