The Vyāsa-Bhāṣya explains dhyāna as the uniform continuity of cognition (pratyayaikatānatā) directed toward the object of meditation at the chosen place. What matters is an uninterrupted stream of similar cognitions, untouched and unbroken by other cognitions.

The Vyāsa-Bhāṣya describes samādhi as the point at which meditation appears solely in the form of its object (artha-mātra). Meditation’s own form recedes, as it were; because it enters into the nature of the object, it is called samādhi.

The Vyāsa-Bhāṣya groups dhāraṇā, dhyāna, and samādhi into a triad (trayam). When these three means are directed toward a single object, the technical language of this teaching calls them saṃyama.

PM2026 includes tad etad dhāraṇādhyānasamādhi- in the sūtra and names the triad explicitly. In PE1904 this phrase belongs to the preceding Bhāṣya, while the sūtra begins only with trayam. Little content is lost either way, but the boundary between sūtra and commentary changes. The working translation retains the shorter PE1904 sūtra.