定力

samādhi-bala

由禅定产生的不散乱力量AI-generated

Type Mental factorDifficulty IntroductoryTruth-level span outside the four-fold two-truths frameworkInitial AI estimate · evolves with use

A Contemporary ReadingAI-generated

这个概念在说什么

In contemporary language, the word "concentration" (定力) is often reduced to "focus," "willpower," or "the ability to sit still at a desk." However, in the Buddhist liberation path, Concentration Power (*samādhibala* / 定力) is far more than a passive state of quietude or a productivity tool. It is a dynamic, unshakeable mental fortitude forged through meditative absorption (*samādhi* / 禪定). It serves as a protective shield against defilements, an invincible strength uncorrupted by sensory temptations, and a spiritual baseline that enables one to see reality exactly as it is.

To understand *samādhibala*, we must examine how it is defined across the canonical scriptures:

1. The Concrete Foundation: The Four Dhyānas (四禪)

In the *Samyukta Āgama* (《雜阿含經》), *samādhibala* is not an abstract mood; its concrete substance is explicitly identified as the Four Dhyānas (四禪 / four stages of meditative absorption) [7553, 7596]. It is a progressive mastery of the mind, moving from initial unification away from unwholesome desires to profound, undisturbed equanimity and mindfulness.

2. Dynamic Harmony: The Four-Fold Non-Obstruction

Rather than being a rigid, "frozen" state of mind, *samādhibala* achieves ultimate flexibility. The *Maha-vaipulya Mahāsamnipāta Sūtra* (《大方等大集經》) describes the practitioner endowed with *samādhibala* as one who "leaves noise and confusion, taking delight in walking alone" (遠離憒閙常樂獨行), rendering all factors that obstruct meditation utterly powerless (諸妨定法無能為也) [13806].

More remarkably, this text highlights a profound, dynamic harmony across the Four Dhyānas: * 1st Dhyāna: Verbal communication and sound do not obstruct it (*言語音聲不礙初禪*) [13806]. * 2nd Dhyāna: Applied and sustained mental observation (*vitarka-vicāra* / 覺觀) do not obstruct it (*善住覺觀不礙二禪*) [13806]. * 3rd Dhyāna: The arising of spiritual joy and rapture does not obstruct it (*心生歡喜不礙三禪*) [13806]. * 4th Dhyāna: Actively liberating sentient beings while remaining anchored in the Buddha-dharma does not obstruct it (*不捨佛法亦不礙於第四禪*) [13806].

The Sūtra summarizes this mastery as "neither abandoning *samādhi* nor being bound/captivated by *samādhi*" (*不捨於定亦不隨定*), granting the Bodhisattva full freedom to be reborn anywhere to serve living beings [13806].

3. Urgent Protection: Extinguishing the Flame of Impermanence

Why is *samādhibala* so urgently required? The *Samyukta Āgama* uses a vivid metaphor: "as if one's turban or clothes were on fire" (火燒頭衣) [5497]. If your head or clothes catch fire, you do not pause or procrastinate; you extinguish the flames instantly.

The Sūtra points out that our raw existence—composed of the Five Aggregates (*pañca-skandha* / 五陰 or 五蘊): 1. Form (*rūpa* / 色): Physical matter and sensory objects 2. Sensation (*vedanā* / 受): Emotional and sensory feelings (pleasant, unpleasant, neutral) 3. Perception (*saṃjñā* / 想): Cognitive identification and conceptual labeling 4. Volition (*saṃskāra* / 行): Mental inclinations, impulses, and intentional fabrications 5. Consciousness (*vijñāna* / 識): Fundamental awareness and discrimination

—is constantly consumed by the "blazing fire of impermanence" (無常盛火) [5497]. Without *samādhibala*, we are perpetually burned by craving, aversion, and delusion. Cultivating *samādhibala* quenches this blaze, enabling one to truly know what is real as real, and what is unreal as unreal (*實則知實、不實知不實*) [7619].

4. Armor Against Temptation and Delusion

In the *Mahāratnakūṭa Sūtra* (《大寶積經》) and *Mahāsamnipāta Sūtra*, *samādhibala* provides deep protection and cognitive breakthroughs: * Sensory Immunity: The practitioner is "undamaged by the pleasures of the five sensory desires" (*不為五欲樂之所壞*) [13691], keeping both body and mind in deep tranquility (*身心寂靜*) [13691]. * Breaking Delusions: It possesses the power to "shatter the entire network of sixty-two wrong views" (*裂壞諸網六十二見*) [19467]—referring to the exhaustive list of speculative philosophical traps regarding the self and the world. * Transcending Consciousness: It allows the mind to "transcend the seven stations of consciousness" (*超度七識之住 / 離七識處*) [13691, 19468], stepping beyond the worldly realms where consciousness establishes itself. * Subduing Mara: It calms mental defilements, subdues internal and external obstacles (*諧降魔*) [19468], and leads to a "peaceful and harmonious ground" (*歸趣仁和之地*) [19467].

5. Position in the Spiritual Path

*Samādhibala* is not an isolated skill. It is structurally situated within the Five Powers or Five Student Powers (*pañca-balāni* / 五力, 五學力): 1. Faith Power (*śraddhā-bala* / 信力) 2. Diligence Power (*vīriya-bala* / 精進力 or 進力) 3. Mindfulness Power (*smṛti-bala* / 念力; in certain chapters of the *Mahāratnakūṭa Sūtra*, rendered as Intent Power / 意力 [19467]) 4. Concentration Power (*samādhi-bala* / 定力) 5. Wisdom Power (*paññā-bala* / 慧力)

Here, *samādhibala* acts as the steadying anchor. Supported by faith, energy, and mindfulness, concentration calms cognitive turbulence so that wisdom (*paññā*) can pierce through illusion [7619, 16120].

生活里的走查 (A Walk-Through in Daily Life)

To see how *samādhibala* operates, let us trace its classical definitions through four modern scenarios, unmasking common missteps along the way.

``` [ Modern Life Stimuli ] │ ▼ The Five Aggregates (五陰/五蘊) ├── Form (色): Screens, Noise, Bodies ├── Sensation (受): Likes, Stress, Pain ├── Perception (想): Labels, Story-making ├── Volition (行): Impulse to Scroll/React └── Consciousness (識): Discriminative Awareness │ ┌──────────────┴──────────────┐ ▼ ▼ Uncultivated State Concentration Power (定力) Consumed by Impermanence Protected from Sensory Desires (無常盛火 / Fire on Head) (不為五欲所壞 / 身心寂靜) │ │ ▼ ▼ Reactive Suffering Realizes Truth as Truth (Greed, Aversion, Burnout) (實則知實、不實知不實) ```

1. Scrolling Short Videos and Algorithmic Feeds

* The Process: You pick up your smartphone. Form (色, physical phone and screen lights) triggers Sensation (受, micro-doses of pleasant stimulation). Perception (想) labels the clip as "entertaining." Volition (行) immediately generates the impulse to swipe up. Consciousness (識) registers the process. * The "Fire": The feed actively exploits the Five Aggregates, fanning the "blazing fire of impermanence" (無常盛火) [5497]. * The Mistake: People often say, *"Look how focused I am—I didn't move for an hour!"* They mistake sensory hypnosis or passive attention-capture for *samādhibala*. * The True Mapping: True *samādhibala* is "undamaged by the pleasures of the five sensory desires" (*不為五欲樂之所壞*) [13691]. When a practitioner with *samādhibala* looks at a screen, their mind remains grounded in internal stillness (*修於寂寞*) [19468]. They perceive sensations as transient impermanent phenomena rather than being dragged around by algorithmic hooks.

2. High-Pressure Overtime and Multitasking

* The Process: In an open-plan office, phones ring, urgent messages pop up, and deadlines loom. Cognitive thought (*vitarka-vicāra* / 覺觀) and communication are operating at full capacity. * The Mistake: People think, *"I can't have concentration power unless I am in a perfectly quiet room with noise-canceling headphones."* * The True Mapping: The *Mahāsamnipāta Sūtra* reminds us that "words and sounds do not obstruct the 1st Dhyāna" (*言語音聲不礙初禪*), and "applied/sustained thought does not obstruct the 2nd Dhyāna" (*善住覺觀不礙二禪*) [13806]. *Samādhibala* is not fragile glass that shatters at the sound of a voice. Even while speaking or actively problem-solving, the deep core of the mind remains undisturbed (*常行靜寂未曾憒亂*) [19468].

3. Emotional Conflict in Intimate Relationships

* The Process: Your partner says something critical. Sensation (受) registers an unpleasant feeling; Perception (想) interprets it as "an attack"; Volition (行) generates anger or defensive hostility. * The Mistake: Many mistake emotional coldness, stonewalling, or suppressing anger as "having *定力*." In reality, suppression is merely hidden aversion (*dveṣa*), which burns internally. * The True Mapping: Canonical *samādhibala* brings "impartiality without taking sides" (*平等不從偏黨*) [19467] and lands the mind in a "peaceful, harmonious ground" (*歸趣仁和之地*) [19467]. Because the mind is anchored, it does not react from defensive pride. It allows one to first restrain one's own mind against negligence and then protect others (*先自制心令不放逸，擁護一切眾生之類*) [19467].

4. The Urban Commute

* The Process: Packed in a crowded subway train during rush hour, squished between strangers, surrounded by noise. * The Mistake: Believing that peace can only be found by physically escaping to a remote mountain retreat. * The True Mapping: While the Sūtra speaks of "leaving noise and delighting in solitude" (*遠離憒閙常樂獨行*) [13806], this "solitude" (*獨行*) is fundamentally internal. *Samādhibala* creates an inner sanctuary. The external physical proximity of crowds cannot dismantle the practitioner's inner composure, because "all factors obstructing meditation are rendered powerless" (*諸妨定法無能為也*) [13806].

当代人为什么需要它 (Why Contemporary People Need It)

We live in an economy engineered to monetize attention by fanning the fire of the Five Aggregates. Every notification, short video, and news banner is optimized to trigger rapid cycles of desire, anxiety, or outrage. In this environment, modern humans experience unprecedented mental fragmentation.

Here, comparing *samādhibala* with contemporary concepts like neuroscience and AI/algorithms offers helpful contrast:

Neuroscience and Its Boundaries

Neuroscience studies focus and meditation through metrics like prefrontal cortex activation, heart-rate variability, and brain wave synchronization (alpha and gamma waves). It often analyzes states like "Flow" (a state of deep task immersion).

However, neuroscience has clear boundaries: 1. Ethical Neutrality: A high-speed day trader or a competitive gamer may exhibit intense neural focus and high brainwave coherence, but their state may still be driven by intense greed, subtle anxiety, or ego-preservation. 2. Measurement vs. Insight: Brain imaging can map blood flow in the brain, but it cannot measure whether a mind has "broken through the network of sixty-two wrong views" (*裂壞諸網六十二見*) [19467] or "transcended the seven stations of consciousness" (*離七識處*) [13691].

*Samādhibala* is not merely an optimized neurological state for work efficiency; it is an emancipatory power. It uses mental stabilization to dismantle illusory self-identification across the Five Aggregates, quenching the spiritual panic of impermanence.

常见误读与澄清 (Common Misconceptions and Clarifications)

Misconception 1: "Concentration power means dead, emotionless quietude (枯木死灰)."

* Clarification: Some imagine *samādhibala* as sitting like a stone, devoid of warmth or responsiveness. The scriptures present the exact opposite. In the *Mahāsamnipāta Sūtra*, *samādhibala* is described as deeply vibrant and harmonious: speech does not disrupt the 1st Dhyāna, joy does not disrupt the 3rd Dhyāna, and active, loving engagement to transform living beings does not disrupt the 4th Dhyāna [13806]. It is summarized as "neither abandoning *samādhi* nor being bound by *samādhi*" (*不捨於定亦不隨定*) [13806]. It yields "perpetual joy without distress" (*心常喜樂無苦惱*) [16540] and "impartial compassion to protect beings" (*平等護諸眾生*) [13691].

Misconception 2: "Hyper-focusing on work or hobbies means I have high concentration power."

* Clarification: Intense task immersion (e.g., spending ten hours coding or playing video games) is often driven by subtle obsession, pride, or dopamine cravings. Canonical *samādhibala* requires being "undamaged by the pleasures of the five sensory desires" (*不為五欲樂之所壞*) [13691] and serves to "extinguish the blazing fire of impermanence" [5497]. If a state of focus leaves you exhausted, irritable when interrupted, or deeply attached to an outcome, it is task-fixation, not *samādhibala*.

Misconception 3: "To gain concentration power, I must escape society and live as a hermit."

* Clarification: While classic texts highlight "leaving noise and delighting in solitude" (*遠離憒閙常樂獨行*) [13806], this describes an internal posture of non-attachment rather than mandatory physical isolation. The *Mahāratnakūṭa Sūtra* stresses that a Bodhisattva endowed with *samādhibala* uses this power to "freely be reborn anywhere" (*自在處處往生*) [13806] and "protect all living beings" (*擁護一切眾生之類*) [19467]. True *samādhibala* is tested and perfected not in an airtight vacuum, but in the ability to remain internally peaceful amidst the chaotic tides of the world.

Canonical EntryAI-generated

一、定义与核心要义

定力（samādhibala）是佛法修行中极为核心的精神力量。在不同的经典中，其定义与核心要义各有侧重。在《雜阿含經》中，定力的核心定义与实质内容即是指“四禪”（初禪、二禪、三禪、四禪），是防护与破障的具体禅定阶段。在《大寶積經》中，定力被定义为“所造道業未曾忘失以度一切”，以及“其心精進修於寂寞乃為正受”，强调其在菩萨道中不忘道业、精进修寂的特质。在《大方等大集經》中，定力的核心则在于“遠離憒閙常樂獨行”，使修行者在修持四禅时，任何妨碍禅定的因素都无法发挥作用（“諸妨定法無能為也”）。

二、主要阐述

1. 禅定境界与圆融无碍的展现：定力在四禅的修持中表现出极高的圆融性。根据《大方等大集經》，具足定力的菩萨在行持四禅时，不被世俗言语、心理活动或度生事业所碍。具体表现为：其言语音声不礙初禪；善住覺觀不礙二禪；心生歡喜不礙三禪；虽乐于化度众生且不舍佛法，亦不礙於第四禪。这表明定力是一种在动态修行与度化众生中皆能保持禅定、圆融无碍的力量。此外，菩萨在定力成就时，能够做到“不捨於定亦不隨定”，并能以此定力“自在處處往生”。

2. 防护烦恼与身心寂静的功德：定力具有强大的防护与净化作用。在《大方等大集經》中，住于定力时，修行者“不為五欲樂之所壞”，能使“身心寂靜”且“其心常定”。在《大寶積經》中，定力能使修行者“身得休息能諧降魔”，并能“先自制心令不放逸，擁護一切眾生之類”，使菩萨“常行靜寂未曾憒亂”。此外，禅定境界能带来“身心安樂遍充滿”，使菩萨在行住坐卧中皆依诸善，“心常喜樂無苦惱”。

3. 平等、慈悲与度化众生：定力不仅是自利的修行，更是利他的基础。具足定力者，在说法时能够“平等不從偏黨”，在住定力时能做到“說法平等”与“其心平等”，并以此力量“護諸眾生”。

4. 破除执着与超越识处：定力能产生深层的智慧与超越。在《大寶積經》中，定力能“裂壞諸網六十二見”，令“心無所生乃能逮得”，并能“則致超度七識之住”。在《大方等大集經》中，住定力时亦能“離七識處”。

5. 救灭无常盛火与了知实相：《雜阿含經》以“火燒頭衣”必须急迫救灭为喻，指出世间的“無常盛火”更需要尽速断除。为了断除色、受、想、行、識等五陰的无常之火，修行者应当修持定力等力量。成就定力等力量，能使修行者于日夜修行中得到“勝進處”，实则知实、不实知不实，乃至对于当知、当见、当得、当觉者皆悉了知。

三、不同部类与译本的表述差异

在不同的经典和译本中，对于定力及其关联概念的用词存在明显的差异： 1. 五阴与五蕴：在论述需要断除的无常之火时，《雜阿含經》使用的是“五陰”（色、受、想、行、識），而在其他经典或后译本中多作“五蘊”。 2. 五力中的“念力”与“意力”：在经典的“五力”架构中，通常包含信、精进、念、定、慧。然而在《大寶積經》的特定章节中，与信力、精进力、定力、慧力并列的，使用的是“意力”这一术语（如“是為意力”），而非其他经典中常见的“念力”；但在该经的其他章节中，则仍使用“念力”。在《大方等大集經》中，则使用“進力”或“精進力”与“念力”。 3. 禅定状态的描述：对于禅定正受的状态，《大寶積經》独特地描述为“修於寂寞”，并将定力的归趣描述为“仁和之地”；而《大方等大集經》则表述为“遠離憒閙常樂獨行”。

四、与相关概念的关系

1. 在多种力量结构中的定位：在《雜阿含經》中，定力被纳入多重力量体系： - 三力结构：与信力、慧力并列。 - 四力结构：与信力、念力、慧力并列。 - 五力与五学力：与信力、精进力、念力、慧力并列。这五力在《雜阿含經》中也被称为“五學力”，是声闻弟子依循如来教诫、教授，用以生起正直心、了知实与不实、进而证得胜进处与漏尽的重要基础。在《大寶積經》中，定力亦是菩萨“五力”之一，其主要作用是“審諦觀察平等覺故”。在《大方等大集經》中，定力同样是菩萨“五力”之一。 - 七力结构：与信力、精进力、惭力、愧力、念力、慧力并列。 - 九力结构：与信力、精进力、惭力、愧力、念力、慧力、数力、修力并列。

2. 与“三昧力”的关系：在《大方等大集經》中，除了“定力”外，还使用了“三昧力”这一关联术语（如“悲風光明三昧，三昧力故”），展示了由特定三昧所产生的、能一念顷消除魔力苦难的威力。

3. 与“如来定力”的关系：《大寶積經》中除了菩萨和声闻所修的定力外，还特别赞叹了如来的定力。如来的定力又被称为“如來靜慮解脫三摩地三摩鉢底雜染清淨發起智力”，被描述为“不可思議無邊無際與虛空等”，探求其边际如同探求虚空边际一样不可得。

五、代表性原文引用

1. 《雜阿含經》：“何等為定力？謂四禪。” 2. 《雜阿含經》：“若色無常盛火，當盡、當滅、當吐、當妙、當捨、當離、當不現。受、想、行、識無常盛火，當盡、當滅、當吐、當妙、當捨、當離、當不現。欲微毛、欲盡、欲滅、欲吐、欲妙、欲捨、欲離、欲不現者，當修信力、精進力、念力、定力、慧力。” 3. 《大寶積經》：“所造道業未曾忘失以度一切，裂壞諸網六十二見，平等不從偏黨，具足究竟志性之力，等心遵行捨諸所求，輒得歸趣仁和之地，先自制心令不放逸，擁護一切眾生之類，是為意力。” 4. 《大寶積經》：“其心精進修於寂寞乃為正受，身得休息能諧降魔，常行靜寂未曾憒亂，心無所生乃能逮得，則致超度七識之住，是為意力。” 5. 《大方等大集經》：“定力者，遠離憒閙常樂獨行，諸妨定法無能為也。不捨於定亦不隨定，自在處處往生。言語音聲不礙初禪，善住覺觀不礙二禪，心生歡喜不礙三禪，不捨佛法亦不礙於第四禪。”

By SutraAI-generated

《雜阿含經》T0099 · 阿含部

《雜阿含經》論「定力」，係以「力」之系列為編排骨幹，於三力乃至九力之諸多組合中反覆出現，並未孤立單獨宣說。

一、定力之核心定義。經中兩處將定力直接等同於四禪：五力經云「定力者，當知是四禪」；七力經以問答方式明言「何等為定力？謂四禪」。此即定力由禪定所生、不散亂之力量內涵，與題解之界定相應。

二、「力」之系列編排。定力於本經出現於多種組合：（一）三力中見「信力、定力、慧力」一組；（二）四力中見「信力、念力、定力、慧力」一組；（三）五力——信力、精進力、念力、定力、慧力——為最常見之組合，且附「我當成就信力、精進力、念力、定力、慧力」之修行勸誡句；（四）七力加入慚力、愧力，仍以定力為一員；（五）九力再添數力、修力，定力亦在其中。另於無常觀之譬喻（頭衣燒然、無常盛火）中，亦列信力乃至慧力諸力，定力屬該系列之一。

三、「五學力」與「如來十力」之分判。經中另立「五學力」一名，謂「信力、精進力、念力、定力、慧力」，標明為比丘所當修學；並與「如來十種力」對舉。此處區隔修行者所成之力與如來究竟智力，明示定力雖為學人所成就，與如來之力仍有層級之異。

四、修習勸誡之慣用句式。本經反覆以「我當成就……」「當作是學」「當如是學」等句式，將定力納入比丘日常加行之一環。

綜觀之，本經論定力之獨特處有四：一、以「四禪」直接釋定力；二、以「力」之系列貫穿全經，使定力於不同組合反覆呈現；三、「五學力」一名區隔修證階位；四、定力不單獨宣說，皆與餘力並列，展現「諸力」整體觀。

《大寶積經》T0310 · 寶積部

《大寶積經》論「定力」，全經統一使用「定力」一詞，未見其他異譯。其論述集中於以下幾個脈絡：

一、如來定力的無邊性經中將「定力」與如來對靜慮、解脫、三摩地、三摩鉢底的如實知見並提，稱「如來定力」之邊際不可思議、無邊無際，與虛空等量——任何欲求如來定力邊際者，等同於求覓虛空邊際，唯菩薩聞之方能信受踊躍、生希奇想。

二、五力之中的定力本經將「定力」列為菩薩五力（信力、進力、念力、定力、慧力）之一，視為「智德資糧善巧之行」的核心一環。其定義為「具足定力，審諦觀察平等覺故」，即以審諦觀察而成就平等之覺悟。

三、五力淨中對定力的多重開示經中對「定力」的闡述最為詳盡。從根本定義而言：「所造道業未曾忘失以度一切，是為定力」，指出定力在於不忘失所修之道業，藉此普度一切。

從作用面向而言： - 說法平等：說法不偏黨，皆以平等心宣說。 - 究竟志性：具足究竟志性之力，意志堅固不移。 - 等心捨求：以等心遵行，捨離一切有所求。 - 歸趣仁和：易得歸趣仁和之地。 - 自制護生：先自制其心令不放逸，繼而擁護一切眾生。 - 身得降魔：身得休息，能調伏魔事。 - 常行靜寂：常行靜寂而不憒亂。 - 心無所生：心無所生時乃能逮得。 - 超度七識：超越七識之住處。 - 寂寞正受：其心精進修於寂寞，乃為正受之定力。

四、與禪定、寂寞、靜寂的相通性本經常以「禪定境界」、「寂寞」、「靜寂」、「寂止」等詞與定力相應。偈頌云：「禪定境界具神力，身心安樂遍充滿，牟尼神慮依寂止，猶如金蓮不枯燥」，顯示定力源自禪定境界之寂止，身心遍充滿安樂。又以「修於寂寞乃為正受」界定定力本質，強調定力即心住於寂寞之正受。

總結：本經以「定力」一詞貫穿如來與菩薩兩個層面：於如來，謂其如虛空般無邊不可思議；於菩薩，則置於五力之中，以審諦觀察、平等覺悟、寂寞正受為其體，以不忘道業、說法平等、等心捨求、護生降魔等為其用。

《大方等大集經》T0397 · 大集部

《大方等大集經》中論「定力」，置於菩薩五力（信力、進力、念力、定力、慧力）架構中與其他四力並列而論，呈現出定力作為禪定所生不散亂力量之內涵。

一、定力的核心定義經中以問答形式直接界定：「云何定力？遠離憒閙常樂獨行，是菩薩雖有所說，言語音聲不礙初禪；善住覺觀不礙二禪；心生歡喜不礙三禪；是菩薩雖樂化眾生，不捨佛法而亦不礙於第四禪。是菩薩行四禪時，諸妨定法無能為也。菩薩爾時不捨於定亦不隨定，而能自在處處往生，是名定力。」

此定義突顯三個側面：（一）以「遠離憒閙、常樂獨行」為定力之先決條件；（二）定力能於語言分別、覺觀喜樂、利眾事業等一切散動境界皆得自在，不為四禪所拘；（三）經文「不捨於定亦不隨定，而能自在處處往生」之句，強調定力非枯寂之定，而是能出能入、自在受生之定。

二、定力的多面向作用與信、進、念、慧四力對應時，定力呈現種種功能：「住定力時不為五欲樂之所壞；……住定力時說法平等；……住定力時具足願力；……住定力時其心平等；……住定力時具清淨地；……住定力時護諸眾生；……住定力時身心寂靜；……住定力時其心常定；……住定力時修善思惟；……住定力時離七識處。」

此段以排比形式列十餘種定力之相：離欲、說法平等、具願、心平等、得清淨地、護眾生、身心寂靜、心常定、修善思惟、離七識處。「說法平等」「具足願力」「護諸眾生」將定力與利他事業相結合，與定義中「不礙第四禪」「不隨定而能自在往生」前後呼應。

三、與三昧、四禪的關係經中論定力時，具體援引「三昧」與「四禪」之語。世尊為救護阿修羅眾，「即入悲風光明三昧，三昧力故，令四阿修羅宮殿所有魔之神力所加苦事，一念之頃皆悉休息還復如故」，此「三昧力」即定力之具體展現。又四禪之次第（初禪、二禪、三禪、第四禪）於定力定義中明列，顯示此經以四禪為定力之具體所依。

四、術語形式此經論定力之核心語為「定力」，搭配「三昧」「四禪」「覺觀」「妨定法」等術語；與信力、進力、念力、慧力共構「五力」體系。五力屬菩薩行持之內容，與七覺分（念覺分、擇法覺分、進覺分、喜覺分、除覺分、定覺分、捨覺分）相續論述，定覺分亦含於其中，顯示定力之修持貫穿於五力乃至七覺分之整體修學中。

三昧禪定奢摩他信力慧力精進力五力念力七力四力

定力