成唯識論了義燈 5.53

5.53

《論》：遮等引故者，定有七名，一名三摩呬多，此云等引。三摩云等，呬多云引；二云三摩地，此云等持；三云三摩鉢底，此云等至；四云馱那演那，此云靜慮；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；六奢摩他，此云心也；七云現法樂住，等引通有無心，唯定非散。《瑜伽》十一云：非於欲界心一境性，等持，有心通定及散。然經論中就勝且說空無相願，名三摩地等至，通目有無心定。然經論中就勝唯說五現見等，相應諸定名為等至靜慮，通攝有無心定、漏及無漏、染與不染。依色四地非餘處有，諸處據勝多說色地有心清淨功德名為靜慮。心一境性，即等持也，以心一境性釋等持故。奢摩他者，唯有心淨定，不通散位，現法樂住，唯在靜慮，根本非餘，淨不通散。然等引寬通，攝一切有無心位諸功德，故《瑜伽論》中偏立地名，等至不爾。

The Śāstra states: 'Because it precludes samāhita': concentration has seven designations. The first is samāhita, translated here as 'equipoised absorption'; samā means 'equipoised', hita means 'absorbed'. The second is samādhi, translated here as 'concentration'. The third is samāpatti, translated here as 'meditative attainment'. The fourth is dhyāna, translated here as 'meditative absorption'. The fifth is cittaikāgratā, translated here as 'one-pointedness of mind'; citta means 'mind', eka means 'one', agra means 'object', tā means 'nature'. The sixth is śamatha, translated here as 'calming'. The seventh is dṛṣṭadharmasukhavihāra (dwelling in ease in the present life). Equipoised absorption (samāhita) encompasses states with and without mind; it is only meditative concentration, not distraction. Yogācārabhūmi fascicle eleven says: it is not the one-pointedness of mind in the desire realm. Concentration (samādhi) pertains to states with mind, encompassing both concentration and distraction. However, in sūtras and treatises, speaking in terms of superiority, the void (śūnyatā), signless (animitta), and wishless (apraṇihita) are temporarily called samādhi. Meditative attainment (samāpatti) generally designates concentrations with or without mind. However, in sūtras and treatises, speaking in terms of superiority, only the five direct perceptions and so forth and their associated concentrations are called samāpatti. Meditative absorption (dhyāna) generally subsumes concentrations with and without mind, sāsrava and anāsrava, defiled and undefiled. Relying on the four grounds of the form realm, it does not exist elsewhere; in various places, based on superiority, the pure virtues with mind of the form realm are mostly called dhyāna. One-pointedness of mind is none other than concentration (samādhi), for one-pointedness of mind explains samādhi. Calming (śamatha) is solely pure concentration with mind, not extending to states of distraction. Dwelling in ease in the present life is solely in meditative absorption (dhyāna), the fundamental (mūla) and not the rest; it is pure and does not extend to distraction. However, 'equipoised absorption' (samāhita) is broad and encompasses all virtues in states with or without mind; therefore in the Yogācārabhūmi it is singled out to establish the name of the ground (bhūmi), whereas samāpatti is not so.