瑜伽師地論略纂 5.3

5.3

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.