三摩地
注釋

↑  《翻譯名義集》：「翻等持者，謂離沈（惛沈）、掉（掉舉）曰等，令心住一境性曰持」
↑  《大乘義章》：「所言定者，當體為名，心住一緣，離於散動故名為『定』。言三昧者，是外國語，此名正定。定如前釋，離於邪亂，故說為正言。……三摩提者。是外國語。三摩、三昧本是一名。傳之音異。此名正定。」
1 2  《大智度論》：「一切禪定攝心，皆名為三摩提，秦言正心行處。是心從無始世界來，常曲不端；得是正心行處，心則端直。譬如蛇行常曲，入竹筒中則直。」
↑  《摩訶止觀》：「通稱三昧者。調直定也。大論：善心一處住不動，是名三昧。法界是一處。正觀能住不動。四行為緣。觀心藉緣調直。故稱三昧也。」
↑  《長阿含·遊行經》：「戒定慧解上，唯佛能分別」
《長部·大般涅槃經》：「戒、定與慧，以及無上解脫，這些法被有名聲的喬達摩領悟。（Sīlaṃ samādhi paññā ca, vimutti ca anuttarā; Anubuddhā ime dhammā, gotamena yasassinā. ）。」
↑  玄奘譯《阿毘達磨俱舍論》卷4：「三摩地，謂心一境性。」
↑  玄奘譯《阿毗達摩法蘊足論》卷5：「三摩地者，謂心增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。」
↑  《阿毘達磨順正理論》卷10：「令心無亂，取所緣境不流散因，名三摩地。」
1 2  《雜阿含經》（七八四）如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有邪、有正。諦聽，善思，當為汝說。何等為邪？謂邪見，乃至邪定。何等為正？謂正見，乃至正定。何等為正見？謂說有施、有說、有齋，有善行、有惡行，有善惡行果報，有此世、有他世，有父母、有眾生生，有阿羅漢善到、善向，有此世、他世自知作證具足住：『我生已盡，梵行已立，所作已作，自知不受後有。』何等為正志？謂出要志、無恚志、不害志。何等為正語？謂離妄語、離兩舌、離惡口、離綺語。何等為正業？謂離殺、盜、婬。何等為正命？謂如法求衣服、飲食、臥具、湯藥，非不如法。何等為正方便？謂欲、精進、方便、出離、勤競、堪能常行不退。何等為正念？謂念隨順，念不妄、不虛。何等為正定？謂住心不亂、堅固、攝持、寂止、三昧、一心。」佛說此經已，諸比丘聞佛所說，歡喜奉行。
1 2  
《瑜伽師地論》：「若略說三摩呬多地，當知由總標故，安立故，作意差別故，相差別故，略攝諸經宗要等故。云何總標？謂：此地中，略有四種，一者、靜慮，二者、解脫，三者、等持，四者、等至。靜慮者，謂：四靜慮。……解脫者，謂：八解脫。……等持者，謂：三三摩地，一、空，二、無願，三、無相。復有三種，謂：有尋有伺，無尋唯伺，無尋無伺。復有三種，謂：小、大、無量。復有二種，謂：一分修，具分修。復有三種，謂：喜俱行，樂俱行，捨俱行。復有四種：謂：四修定。復有五種，謂：五聖智三摩地。復有五種，謂：聖五支三摩地。復有有因有具聖正三摩地。復有金剛喻三摩地。復有有學、無學、非學非無學等三摩地。等至者，謂：五現見三摩鉢底，八勝處三摩鉢底，十遍處三摩鉢底，四無色三摩鉢底，無想三摩鉢底，滅盡定等三摩鉢底。云何安立？謂：唯此等，名等引地，非於欲界心一境性；由此定等，無悔、歡喜、安樂所引，欲界不爾，非欲界中於法全無審正觀察。」
↑  葉均譯《清淨道論》第三章〈說取業處品〉：「什麼是定的語義？等持為定。什麼是等持？即是將心與心所平等（sama）平正（samma）的專注在所緣境上。是故以持戒之力，使心與心所專注在所緣之上，便是等持。定以不散亂為特性，以去除散亂為味（作用）。」
↑  《俱舍論頌疏》卷28：「問：何等名為靜慮？答：由定寂靜，慧能審慮，故慮體是慧，定有靜用及生慧慮，故名靜慮。」
1 2  .   [2022-07-24]. （原始内容存档于2022-07-26）.
↑  .   [2022-07-24]. （原始内容存档于2022-07-26）. 汝等亦當復自作，至無事處山林樹下空安靜處，宴坐思惟，勿得放逸，勤加精進，無令後悔。此是我之教勅，是我訓誨。
↑  .   [2022-07-24]. （原始内容存档于2022-07-26）. Meditate monks. Do not be negligent. Do not regret later. This is our instruction to you.
↑  .   [2022-07-24]. （原始内容存档于2022-07-26）.
↑  一行禪師. .   [2022-07-24]. （原始内容存档于2022-07-26）. 如鳥有雙翼，禪修有止觀，雙翼互相依，止和觀並行
↑  .   [2022-07-24]. （原始内容存档于2022-07-26）.
1 2  Nhất Hạnh, Thích. .  20th anniversary ed. Berkeley, Calif.: Parallax Press. 2008  [2022-07-24]. ISBN 978-1-935209-26-3. OCLC 647906962. （原始内容存档于2022-07-26）. The practices of the Four Jhanas and the Four Formless Concentrations are not necessary for arriving at the fruit of practice, the awakened mind. The methods of mindfulness taught by the Buddha in the Sutra on the Four Establishments of Mindfulness can be seen as the incomparable path leading to emancipation. Although the Anapanasati and Satipatthana Suttas do not refer to the Four Jhanas and the Four Formless Concentrations, we should not conclude that they do not emphasize the importance  of concentration. Meditation has two aspects: stopping (shamatha), and observation or looking deeply (vipashyana). Stopping is concentration, and looking deeply is insight. The Full Awareness of the Breath, or of any other object such as the body, the feelings, the mind, the objects of mind, and so forth, all aim at the goal of concentrating the mind on an object so that it is possible to see the object in all its depth. Concentrating the mind is stopping it from running around from one object to another in order to stay with just one object. We stay with one object in order to observe it and look deeply into it. In this way, stopping and observing become one.  引文格式1维护：冗余文本 (link)
↑  釋一行; 方怡蓉. . . 橡實文化. 2017. ISBN 978-986-94876-5-8. OCLC 999201784.
↑  釋, 洞恆. . .   [2022-07-24]. ISBN 9789863262343. OCLC 959201892. （原始内容存档于2022-07-26）.
↑  .   [2022-07-24]. （原始内容存档于2022-07-26）.
↑  .   [2022-07-25]. （原始内容存档于2022-07-27）.
↑  Ajahn, Chah.  (PDF). The Sangha Wat Nong Pah Pong. 2007: 515  [2022-07-24]. （原始内容存档 (PDF)于2022-07-26）. Although a number of highly esteemed scholars have written descriptions of the first, second, third, and fourth jh¯ana, what's written is merely external information. If the mind actually enters these states of profound peace, it doesn’t know anything about those written descriptions. It knows, but what it knows isn’t the same as the theory we study. If the scholars try to clutch their theory and drag it into their meditation, sitting and pondering, “Hmmm...what could this be? Is this first jh¯ana yet?” There! The peace is shattered, and they don’t experience anything of real value. And why is that? Because there is desire, and once there’s craving what happens? The mind simultaneously withdraws out of the meditation. So it’s necessary for all of us to relinquish thinking and speculation. Abandon them completely. Just take up the body, speech and mind and delve entirely into the practice. Observe the workings of the mind, but don’t lug the Dhamma books in there with you. Otherwise everything becomes a big mess, because nothing in those books corresponds precisely to the reality of the way things truly are.
↑  Richard Shankman.  (PDF). Shambhala. : 137  [2022-07-24]. （原始内容存档 (PDF)于2022-07-24）. The Venerable Buddhaghosa (who wrote the Visuddhimagga) invented these terms. Parikamma samadhi (preparatory concentration), upacara samadhi (access concentration), appanasamadhi (absorption concentration) —even these are his own words. You don't find these terms in the suttas, either.  So therefore we don't see any evidence for supporting dry insight in the suttas.
↑  Analayo.  (PDF).   [2022-07-24]. （原始内容存档 (PDF)于2022-07-14）.
↑  《巴利大藏经·长部》（卷22《大念处经》）：“諸比庫，什麼是正定呢？諸比庫，於此，比庫已離諸欲，離諸不善法，有尋、有伺，離生喜、樂，具足初禪而住；尋伺寂止，內潔淨，心專一性，無尋、無伺，定生喜、樂，具足第二禪而住；離喜，住於舍，念與正知，以身受樂，正如聖者們所說的：『舍、具念、樂住。』具足第三禪而住；舍斷樂與舍斷苦，先前的喜、憂已滅沒，不苦不樂，舍念清淨，具足第四禪而住。諸比庫，這稱為正定。”
↑  Lee, Axian. . cbetaonline.dila.edu.tw.   [2022-07-22]. （原始内容存档于2022-07-26）. 云何為盡諦？所謂盡諦者，愛欲結永盡無餘，是謂盡諦。云何為道諦？所謂賢聖八品道是。正見、正治、正語、正方便、正命、正業、正念、正定，是謂道諦也。彼眾生快得善利，乃能聞此四諦之法。
↑  . agama.buddhason.org.   [2022-07-22]. （原始内容存档于2022-07-26）. 云何正定？謂聖弟子念苦是苦時, 習是習, 滅是滅, 念道是 道時, 或觀本所作, 或學念諸行, 或見諸行災患, 或見涅槃止息, 或無著念觀善心解脫 時, 於中若心住, 禪住, 順住, 不亂, 不散, 攝, 止, 正定, 是名正定.
↑  . SuttaCentral.   [2022-07-22]. （原始内容存档于2022-07-26） （英语）. 何等為，賢者！直正定？若，賢者！道德弟子，苦為念苦，習為念習，盡為念盡，道為念道，意止故不動不走，已攝止故意念在一，是名為直正定。
↑  安, 世高.  (PDF).   [2022-07-25]. （原始内容存档 (PDF)于2022-07-27）.