瑜伽師地論略纂 5.3

5.3

二、解地名。　「三摩呬多」，此云等引。舊云三摩提，訛略也。此有七名。一云：三摩呬多，《釋論》解言謂勝定地，離沈掉等，平等能引，或引平等，或是平等所引發故，名等引地。此卷下言：非於欲界心一境性。由此定等，無悔、歡喜、安樂所引故。即以三義解等引：一、等能引，二、引平等，三、平等方便所引發故，能引、所引俱平等也。三摩云等，呬多云引。　二云：三摩地，此云等持。三摩如前，地是持義。舊云三昧，訛也。三云：三摩鉢底，此云等至。三摩如前，鉢底云至。舊云三摩跋提，訛也。四云：馱衍那，此云靜慮。舊云禪，義不整也。五云：質多翳迦阿羯羅多，此云心一境性。質多云心，翳迦云一，阿羯羅云境，多云性。舊云一心，略也。六云：奢摩他，此云止也。七云：現法樂住。六十三中解等持、心一境性、奢摩他及住義。此諸名中，其等引地，《釋》有三解：如實義者，通有心、無心，唯在定位一切功德。等引三義，其理通故，一切散位皆非此地。三摩地名，目別境中等持一數，通攝一切有心位中心一境性，通定散位，如《釋論》中四句分別。然諸經論就勝，但說空、無願等名三摩地。三摩鉢底，通目一切有心、無心諸定位中所有定體，諸經論中就勝，唯說五現見等相應諸定名為等至。靜慮通有心、無心，有漏、無漏，染與不染，依色四地，非餘地處，然諸經論就勝，多說色地有心清淨功德名為靜慮。心一境性，體即等持，通染淨故，以心一境性釋等持故。奢摩他，唯有心位，非無心；唯淨位，非不淨；唯定位，非散心。現法樂住唯四靜慮根本，非近分；淨無漏心，非散及無色。由此等引通攝一切有心、無心定位功德，總寬通故，偏立地名也。

2. Explaining the names of the bhūmis. "Samāhita": here translated as "equipoise" (dengyin). Formerly called "sanmati" (sanmati), which was an erroneous abbreviation. This has seven names: First, "samāhita." The Vibhāṣā explains it as the bhūmi of superior concentration, free from torpor and restlessness, which can equally induce, or induces equality, or is induced by equality; hence it is called the bhūmi of equipoise. Later in this fascicle it says: "It is not one-pointedness of mind in the desire realm, because this concentration and so forth are induced by lack of regret, joy, and pliancy." That is, it explains equipoise with three meanings: first, can equally induce; second, induces equality; third, because it is induced through equal expedients; both the inducer and that which is induced are equal. "Samā" means equal; "hita" means induce. Second, "samādhi": here translated as "concentration" (dengchi). "Samā" is as before; "dhi" means holding. Formerly called "sanmei", which was erroneous. Third, "samāpatti": here translated as "attainment" (dengzhi). "Samā" is as before; "patti" means attainment. Formerly called "sanmabati", which was erroneous. Fourth, "dhyāna": here translated as "meditation" (jinglü). Formerly called "chan", whose meaning was incomplete. Fifth, "citta-ekāgratā": here translated as "one-pointedness of mind." "Citta" means mind; "eka" means one; "agra" means point/object; "tā" means nature. Formerly called "single-mindedness" (yixin), which was an abbreviation. Sixth, "śamatha": here translated as "calm abiding" (zhi). Seventh, "pleasant abiding in the present life" (dṛṣṭadharmasukhavihāra). In fascicle 63 it explains the meanings of samādhi, one-pointedness of mind, śamatha, and abiding. Among these names, regarding the bhūmi of equipoise, the Vibhāṣā has three explanations: In terms of the actual meaning, it extends to both with-mind and without-mind, consisting solely of all virtues in states of concentration. Because the principle of the three meanings of equipoise applies universally, all distracted states are not of this bhūmi. The name "samādhi" designates the single mental factor of concentration among the specific mental factors; it universally subsumes one-pointedness of mind in all states with mind, extending to both concentrated and distracted states, as distinguished in the four alternatives in the Vibhāṣā. However, various sūtras and treatises, referring to the superior, merely speak of emptiness, wishlessness, and so forth as samādhis. "Samāpatti" universally designates all concentrations themselves within all concentrated states, both with-mind and without-mind; yet various sūtras and treatises, referring to the superior, only speak of the concentrations associated with the five actualizations and so forth as samāpattis. "Dhyāna" extends to with-mind and without-mind, contaminated and uncontaminated, defiled and undefiled, relying upon the four stages of the form realm and not other stages; yet various sūtras and treatises, referring to the superior, mostly speak of the pure virtues with mind of the form stages as dhyāna. The essence of one-pointedness of mind is itself concentration, because it extends to defiled and pure, and because one-pointedness of mind explains concentration. "Śamatha" exists only in states with mind, not without mind; only in pure states, not impure states; only in concentrated states, not in distracted mind. "Pleasant abiding in the present life" consists only of the fundamental states of the four dhyānas, not their preparatory stages; it is pure, uncontaminated mind, not distracted or of the formless realm. Therefore, because equipoise universally subsumes all virtues in concentrated states, both with-mind and without-mind, and is comprehensive and broad, it is specifically established as the name of the bhūmi.