English
English version Differences, sequential differences, and remaining samadhis (states of meditative absorption). There are three types of these: 1. Vajra Samadhi (Vajra Samādhi, diamond-like samadhi); 2. Vajra Wheel Samadhi (Vajra Wheel Samādhi, diamond wheel-like samadhi); 3. Like Vajra Samadhi (resembling diamond samadhi). The *Mahaprajnaparamita Sutra* says: 'What is Vajra Wheel Samadhi?' Abiding in this samadhi, one can uphold the divisions (aspects) of all samadhis. 'What is Like Vajra Samadhi?' Abiding in this samadhi, one can penetrate all dharmas (phenomena) and also not see the penetration. The commentary explains: 'Question: Why are all three samadhis called Vajra?' Answer: The first is called Vajra, the middle is called Vajra Wheel, and the last is called Like Vajra. Like Vajra Samadhi, the Buddha said, can penetrate all dharmas and also not see the penetration. Vajra Samadhi can comprehend all samadhis, and Vajra Wheel Samadhi can uphold the wheel of all samadhis. These are all meanings spoken by the Buddha himself.' The commentator says: 'Like Vajra Samadhi can destroy all afflictions and fetters without any remainder, just as Śakro devānam indraḥ (Śakro devānam indraḥ, Indra, the lord of gods) wields the vajra (diamond thunderbolt) to destroy the army of Asuras (Asura, demigods). This is the final mind of a learner (someone who is learning), and from this mind, one gradually attains three types of Bodhi (Bodhi, enlightenment): Śrāvaka (Śrāvaka, a disciple who attains enlightenment by hearing the teachings) Bodhi, Pratyekabuddha (Pratyekabuddha, a solitary Buddha) Bodhi, and Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).' Vajra Samadhi can destroy all dharmas and enter nirvana (nirvāṇa, cessation) without remainder, no longer subject to existence. It is like a true vajra that can destroy all mountains, causing them to be extinguished without remainder. The Vajra Wheel can destroy all Buddha-dharmas (teachings), without obstruction or hindrance. It is said that destroying Buddha-dharmas here is like the wheel treasure of a cakravartin (cakravartin, wheel-turning king), which can destroy all kings, causing them all to submit. Therefore, it is different from the previous two Vajras. How are the previous two Vajras different? There are five differences: First, the difference in analogy, like the vajra destroying an army and the vajra destroying a mountain. Second, the difference in dharma, the former destroys afflictions, and the latter destroys all dharmas. Third, the difference in stage, the former is in the stage of learning, and the latter is in the stage of no-more-learning. Fourth, the difference in name, the former is called Like Vajra Samadhi, and elsewhere it is called Vajra Analogy Samadhi. The latter is directly called Vajra Samadhi, removing 'Like' and 'Analogy.' The reason for this is to show that the two samadhis of cause and effect are different. The cause has function, and the effect has no function, diminishing it again and again until it reaches non-action. Furthermore, Like Vajra takes a small portion of similar meaning, only destroying afflictions and not destroying other dharmas. The term Vajra shows that it is entirely the same as the sharpness of a vajra, and all material things are without... --------------------------------------------------------------------------------
Chinese
不贯破。三昧之用当知亦尔。一切诸法亦无不破故。五者教别。谓有学位金刚三昧。则金刚三昧本性清净不增不减。经中所说其无学位金刚三昧。今此经中所说是也。今此经中佛所入定破一切法皆无所得。是故名为金刚三昧。六种释中是持业释。取譬名者是邻近释。即以是名目此经者是依主释。定为主故。次第二释三昧名者于中有二。先释后简。古师说言。彼名三昧此云正思。今述此说当文义故。谓在定时于所缘境审正思察故名正思。如瑜伽言三摩地者。谓于所缘审正观察心一境性故。 问。定应是静静住一境。云何乃言审正思察。思察之用应是寻伺。云何说定为思察耶。 答。若守一境即为定者。惛沉住境应即是定。若正思察是寻伺者。邪慧推求应非寻伺。当知思察有其二种。若通邪正意言分别名思察者。即是寻伺直是分别。若唯审正明了缘境名正思察。正是定用而非寻伺。定通分别及无分别故。以审正简彼寻伺。又住一境亦有二种。若住一境。惛迷闇昧不能审察即是惛沈。若住一境不沈不浮审正思察是名为定。故以思察别彼惛沈。是故当知不以住移简别定散差别之相。何以故。捷疾之辩虽速移转而有定故。迟钝之念虽久住境而是散故。今此金刚三昧名为正思察者。无正不正。亡思非思。但为别于分别 现代汉语译本 不贯破。金刚三昧的功用应当知道也是这样。一切诸法也没有不被破除的缘故。第五是教义上的区别。有学位的金刚三昧，其本性清净，不增不减。经文中所说的无学位的金刚三昧，就是现在这部经中所说的。现在这部经中，佛所入的定能破除一切法，皆无所得。因此名为金刚三昧。六种解释中，这是持业释。取譬喻命名是邻近释。用这个名称来命名这部经是依主释，因为定是主要的。其次是第二种解释三昧的名称，其中有两点。先解释后简别。古师说，那个名称是三昧，这里称为正思。现在沿用这种说法，符合文义。在入定时，对于所缘之境审慎而正确地思察，所以名为正思。如《瑜伽师地论》所说，三摩地，是指对于所缘之境审慎而正确地观察，心专注于一境的性质。 问：定应该是寂静地安住于一境。为什么说审慎而正确地思察呢？思察的功用应该是寻伺。为什么说定是思察呢？ 答：如果执守一境就是定的话，那么昏沉地住于一境就应该是定了。如果正确地思察就是寻伺的话，那么邪慧的推求应该不是寻伺了。应当知道思察有两种。如果通于邪正，用意识语言分别，名为思察，那就是寻伺，直接就是分别。如果只是审慎而正确地明了地缘取境界，名为正思察，这正是定的功用，而不是寻伺。定通于分别和无分别。用审慎而正确来简别寻伺。另外，住于一境也有两种。如果住于一境，昏迷暗昧，不能审察，那就是昏沉。如果住于一境，不沉不浮，审慎而正确地思察，这称为定。所以用思察来区别昏沉。因此应当知道，不能用住或移来简别定和散乱的差别之相。为什么呢？因为捷速的辩才虽然迅速移转，但有定。迟钝的念头虽然长久住于一境，却是散乱的。现在这个金刚三昧名为正思察，无所谓正与不正。忘却思与非思。只是为了区别于分别。
English
English version It does not penetrate and break through. The function of Vajra Samadhi (Vajra concentration) should be understood in the same way. All dharmas (phenomena) are also broken through. Fifth is the difference in teachings. The Vajra Samadhi of those with learning is inherently pure, neither increasing nor decreasing. The Vajra Samadhi of those without learning mentioned in the scriptures is what is being discussed in this sutra. In this sutra, the Buddha's samadhi breaks through all dharmas, and nothing is attained. Therefore, it is called Vajra Samadhi. Among the six explanations, this is a Karmadharaya compound. Naming by analogy is a Tatpurusha compound. Using this name to name this sutra is a Dependent Possessive compound, because samadhi is the main thing. Next is the second explanation of the name Samadhi, which has two points. First explain, then distinguish. Ancient teachers said that that name is Samadhi, and here it is called Right Thinking (正思, Zhengsi). Now, we follow this saying because it fits the meaning of the text. When in samadhi, one carefully and correctly contemplates the object of focus, so it is called Right Thinking. As the Yoga says, Samadhi means carefully and correctly observing the object of focus, with the mind focused on one object. Question: Samadhi should be quietly abiding in one object. Why do you say carefully and correctly contemplating? The function of contemplation should be seeking and investigating. Why do you say samadhi is contemplation? Answer: If holding onto one object is samadhi, then being in a state of dullness and abiding in that object should be samadhi. If correct contemplation is seeking and investigating, then the pursuit of wrong wisdom should not be seeking and investigating. It should be known that there are two kinds of contemplation. If it is common to both right and wrong, and uses conscious language to distinguish, it is called contemplation, which is seeking and investigating, and is directly discrimination. If it is only carefully and correctly and clearly perceiving the object, it is called Right Contemplation, which is the function of samadhi, and is not seeking and investigating. Samadhi is common to both discrimination and non-discrimination. Use careful and correct to distinguish seeking and investigating. Also, abiding in one object has two kinds. If abiding in one object, being dull and ignorant, and unable to carefully observe, it is dullness. If abiding in one object, neither sinking nor floating, carefully and correctly contemplating, this is called samadhi. Therefore, use contemplation to distinguish dullness. Therefore, it should be known that one cannot use abiding or moving to distinguish the difference between samadhi and distraction. Why? Because quick eloquence, although quickly moving, has samadhi. Slow thoughts, although abiding in one object for a long time, are distracted. Now, this Vajra Samadhi is called Right Contemplation, there is no right or wrong. Forgetting thought and non-thought. It is only to distinguish from discrimination. --------------------------------------------------------------------------------
Chinese
邪念。又不同于虚空无思。所以强号为正思耳。三昧之名。略释如是。次简别者于中有二。先别诸名后简通局。定名不同略有八种。一名三摩呬多此云等引。远离惛沉掉举之偏故名为等。引发神通等诸功德故名为引。又此等引无悔欢喜安乐所引故名等引。由此不同欲界定故。二名三摩地此云等持。等义同前。能制持心令不驰散故名等持。又定慧平等令不相离故名等持。旧云三摩提亦即等持。三名三摩钵提此云等至。等持之中能至胜位故名等至。四名驮演那此云静虑。寂静思虑故。又能静散虑故。旧云禅那。或云持阿那。方俗异语同谓静虑也。五名奢摩他此译云止。令心止境故名为止。六名心一境性。令心专一于境之性故名心一境性。旧云一心是略故也。七名为定。审定所缘故名为定。八名正思。义如前说。有师说言。三昧之名及三摩提只是等持非是异名。是说不然。所以者何。如金鼓经十种定中。前三地中名三摩提。后七地中名为三昧。如是二名若同等持。何由改名前后异说。又此二名何由不同。若由方俗异故不同者。不应一处俱说二名。若由传者前后故异者。不应一本有此二名。如三摩提及三摩地。此由前后传者不同。故其是同灼然可见。三昧之名与三摩提同在一本何由不异。是故当知如前说也。第二明通局者略作 现代汉语译本 邪念不同于虚空无思的状态，因此勉强称之为‘正思’。‘三昧’（Samadhi，等持）的名称，简略解释如上。接下来是简别，其中有二个方面：首先区分各种名称，然后简别其通用范围。 关于‘定’的名称，略有八种：第一种是‘三摩呬多’（Samahita），翻译为‘等引’。远离昏沉和掉举的偏颇，所以称为‘等’；能引发神通等各种功德，所以称为‘引’。而且，这种‘等引’是由无悔、欢喜、安乐所引发，因此称为‘等引’，以此区别于欲界的‘定’。 第二种是‘三摩地’（Samadhi），翻译为‘等持’。‘等’的含义与前相同，能控制和保持心念不使其散乱，所以称为‘等持’。又因为‘定’与‘慧’平等，使二者不相分离，所以称为‘等持’。旧译为‘三摩提’，也就是‘等持’。 第三种是‘三摩钵提’（Samapatti），翻译为‘等至’。在‘等持’之中，能达到殊胜的境界，所以称为‘等至’。 第四种是‘驮演那’（Dhyana），翻译为‘静虑’。因为寂静地思虑，又因为能使散乱的思虑安静下来，所以称为‘静虑’。旧译为‘禅那’，或‘持阿那’，只是各地风俗不同，实际上都是指‘静虑’。 第五种是‘奢摩他’（Samatha），翻译为‘止’。使心念停止在所缘的境界上，所以称为‘止’。 第六种是‘心一境性’。使心念专注于单一的境界的性质，所以称为‘心一境性’。旧译为‘一心’，是简略的说法。 第七种称为‘定’。审定所缘的境界，所以称为‘定’。 第八种是‘正思’。含义如前所述。 有法师说，‘三昧’和‘三摩提’的名称只是‘等持’，不是不同的名称。这种说法是不对的。为什么呢？如《金鼓经》中，十种‘定’的前三地称为‘三摩提’，后七地称为‘三昧’。如果这两个名称与‘等持’相同，为什么会改变名称，前后说法不同呢？又为什么这两个名称不同呢？如果因为各地风俗不同而不同，就不应该在一处同时说这两个名称。如果因为传译者前后不同而不同，就不应该在一本书中有这两个名称。如‘三摩提’和‘三摩地’，这是由于前后传译者不同，所以它们是相同的，这是很明显的。‘三昧’的名称与‘三摩提’在同一本书中，为什么会没有区别呢？所以应当知道如前面所说。 第二，说明通用范围，略作...