大乘百法明門論疏 1.85

1.85

言一欲者，於自樂境，希望願求，或善或惡，名之為欲。於所緣境，心生決定，是事必爾，名為勝解，過去曾緣所習境界，明記不忘，名之為念。於一境界令心不散，專住不離，名三摩地。三摩地名翻為等持，此即定之異名，持其心王及與數法等至於境，名為等持。簡擇是非，分別善惡，得決定義，名之為慧。上來第二解別境訖。

As for 'first, chanda': desiring, wishing for, and seeking an object that one takes pleasure in, whether wholesome or unwholesome, is called chanda. In regard to an object of cognition, the mind generating certainty that 'this matter is definitely so' is called adhimokṣa. Clearly remembering and not forgetting objects previously experienced and familiarized with in the past is called smṛti. Causing the mind not to scatter regarding a single object, dwelling upon it exclusively and not departing from it, is called samādhi. The name samādhi is translated as dengchi ('equipoise-holding'); this is another name for concentration (dhyāna/samādhi). Holding the citta-rāja and the mental factors so that they abide equally upon the object is called dengchi. Discriminating right from wrong, distinguishing wholesome from unwholesome, and attaining definitive meaning is called prajñā. This concludes the second [section] above, explaining the viniyatas.