成唯識論述記 6.171

6.171

述曰：五識雖無如第六識作加行意，繫念恒於一境之定，亦有六引微劣專注現境義，故有定俱也。《雜集論》中遮有漏五識能入三摩呬多等引之定，不遮三摩地等持定也。謂等持通定、散，但專注境義；等引唯定心作意專注故。言等引者，一、引等故名等引，謂身心中所有分位安和之性，平等之時名之為等。此由定力故此位生，引生等故名為等引。二、等所引故名等引，謂在定位身心平等，由前加行入定之時，定勢力制伏沈、掉，名之為等。此等引生在定分位，此在定位定數，從前加行得名，名為等引，等能引故。其等持者，平等持心等但於境轉，名為等持，故通定、散。其等至者，亦有二義：一、云至等，謂在定，定數勢力令身心等有安和相，至此等位名為等至。二、言等至由前加行伏沈、掉等能力，至此安和分位名為等至；此與等引大義少同。梵云：三摩呬多，此云：等引；三摩地，此云：等持；三摩鉢底，此云：等至。

The Commentary states: Although the five consciousnesses do not possess a concentration that continually ties mindfulness to a single object with intentional preparation like the sixth consciousness, they also possess the meaning of a subtle and weak exclusive focus on present objects induced by the sixth; therefore they are accompanied by concentration. What is negated in the Saṃgītiparyāya/Abhidharma-samuccaya-bhāṣya is that sāsrava five consciousnesses can enter samāhita (equilibrium); it does not negate samādhi (concentration). That is, samādhi applies to both concentrated and distracted states, merely meaning exclusive focus on an object; whereas samāhita applies solely to intentional, focused attention of a mind in meditative concentration. As for the term samāhita (equipoise/equilibrium): First, it is called 'bringing about equilibrium' because it leads to equilibrium; that is, the tranquil and harmonious nature of all states within body and mind, when at peace, is called 'equal' (sama). This arises by the power of concentration, and because it brings about this equilibrium, it is called 'samāhita' (equilibrium). Second, it is called 'equilibrium-induced' because it is brought about by equilibrium; that is, when in the state of concentration the body and mind are balanced and harmonious, and at the time of entering concentration through preparatory cultivation, the force of concentration suppresses lethargy and agitation, which is called 'equal'. This equilibrium induces the state of concentration; this mental factor of concentration present in the state of concentration receives its name from the preceding preparatory cultivation, and is called 'samāhita' because equilibrium can induce it. As for 'samādhi' (concentration): keeping the mind and mental factors balanced and maintaining them focused on an object is called samādhi; hence it applies to both concentrated and distracted states. As for 'samāpatti' (equipoise/attainment), it also has two meanings: First, it means 'attaining equilibrium'; that is, in concentration, the force of the mental factor of concentration causes body and mind to have the mark of tranquility and harmony, and arriving at this equal state is called samāpatti. Second, it is called samāpatti because through the power of the preceding preparatory cultivation to suppress lethargy, agitation, and the like, one arrives at this tranquil and harmonious state; this is largely similar in meaning to samāhita. In Sanskrit it is samāhita, translated here as equilibrium (dengyin); samādhi, translated here as concentration (dengchi); and samāpatti, translated here as meditative attainment (dengzhi).