English
English version Evil thoughts are different from the state of emptiness and non-thinking, so they are reluctantly called 'Right Thought'. The name 'Samadhi' (等持, equanimity), is briefly explained as above. Next is the distinction, which has two aspects: first, distinguish the various names, and then distinguish their general scope. Regarding the names of 'concentration', there are roughly eight types: The first is 'Samahita' (三摩呬多), translated as 'Equal-leading'. It is called 'Equal' because it is far from the biases of dullness and agitation; it is called 'Leading' because it can lead to various merits such as supernatural powers. Moreover, this 'Equal-leading' is caused by remorse-free, joy, and happiness, so it is called 'Equal-leading', which distinguishes it from the 'concentration' of the desire realm. The second is 'Samadhi' (三摩地), translated as 'Equanimity'. The meaning of 'Equal' is the same as before. It can control and maintain the mind so that it does not scatter, so it is called 'Equanimity'. Also, because 'concentration' and 'wisdom' are equal, making the two inseparable, it is called 'Equanimity'. The old translation is 'Samadhi', which is also 'Equanimity'. The third is 'Samapatti' (三摩钵提), translated as 'Equal-attainment'. In 'Equanimity', one can reach a superior state, so it is called 'Equal-attainment'. The fourth is 'Dhyana' (驮演那), translated as 'Quiet Contemplation'. Because of quiet contemplation, and because it can quiet the scattered thoughts, it is called 'Quiet Contemplation'. The old translation is 'Zen', or 'Chi-ana', which are just different local customs, but in fact they all refer to 'Quiet Contemplation'. The fifth is 'Samatha' (奢摩他), translated as 'Cessation'. It makes the mind stop at the object of focus, so it is called 'Cessation'. The sixth is 'One-pointedness of Mind'. It makes the mind focus on the nature of a single object, so it is called 'One-pointedness of Mind'. The old translation is 'One Mind', which is a brief way of saying it. The seventh is called 'Concentration'. It carefully determines the object of focus, so it is called 'Concentration'. The eighth is 'Right Thought'. The meaning is as mentioned before. Some Dharma masters say that the names 'Samadhi' and 'Samadhi' are just 'Equanimity', not different names. This statement is incorrect. Why? As in the *Golden Drum Sutra*, the first three grounds of the ten types of 'concentration' are called 'Samadhi', and the last seven grounds are called 'Samadhi'. If these two names are the same as 'Equanimity', why would the name be changed, and the statements before and after be different? Also, why are these two names different? If they are different because of different local customs, then the two names should not be spoken in the same place at the same time. If they are different because of different translators before and after, then the two names should not be in the same book. Such as 'Samadhi' and 'Samadhi', this is because the translators before and after are different, so they are the same, which is very obvious. The name 'Samadhi' is in the same book as 'Samadhi', why would there be no difference? Therefore, it should be known as said before. Second, explain the general scope, briefly... --------------------------------------------------------------------------------
Chinese
四例。一者定与等持。二名最宽。通漏无漏。亦通三界。及通欲界散乱心中。以六位心所别境五中有三摩地亦名定故。二者心一境性及三昧名此二次宽。虽通欲界。不通一向散乱心中。以般舟三昧或欲界系九种心住。心一境性亦通欲界方便心故。三者三摩呬多。及静虑名。此二是狭。全不通于欲界心故。唯取轻安所含润故。四者三摩跋提及奢摩他此二最狭。于定地内有简别故。以奢摩他不通四种慧行之中心一境性。三摩跋提不通于空无相无愿三三摩地故。八名宽狭粗述如是。第三释题名讫。 自下第四科文解释。文有三分。一者序分。二者第二品下六品余文是正说分。三者入总持品尔时如来而告众言已下二纸许文是流通分。序分之内有二种序。谓通与别通序之中即有六事。前三明亲承之传。后三证大师之说。言前三者。一如是。二我闻。三一时。后三是何。一教主。二住处。三徒众。徒众之内序四类众。一声闻众。二菩萨众。三长者众。四杂类众。于中委悉如常所说。 经曰。尔时尊者大众围绕为诸大众说大乘经名一味真实无相无生决定实际本觉利行若闻是经乃至受持一四句偈是人即为入佛智地能以方便教化众生为一切生作大知识。 论曰。此下第二别序即有四分。一威仪分。二说经分。三入定分 现代汉语译本：四种情况的例子。第一种是‘定’（Samadhi，专注）与‘等持’（Samahita，正定）。第二种名称‘最宽’，它既包括有漏（具有烦恼）也包括无漏（没有烦恼）的定，也包括三界（欲界、色界、无色界），甚至包括欲界的散乱心中，因为六位心所中的别境五（欲、胜解、念、定、慧）中，有三摩地也称为‘定’。第二种是‘心一境性’（Ekagrata，专注一境）以及‘三昧’（Samadhi，等持），这两种名称比前一种狭窄，虽然也包括欲界，但不包括完全散乱的心中，因为‘般舟三昧’或者欲界系的九种心住，‘心一境性’也包括欲界的方便心。第三种是‘三摩呬多’（Samahita，已入定）以及‘静虑’（Dhyana，禅定），这两种更加狭窄，完全不包括欲界的心，只取轻安所包含的滋润。第四种是‘三摩跋提’（Samapatti，等至）以及‘奢摩他’（Shamatha，止），这两种最为狭窄，在定地内还有简别，因为‘奢摩他’不包括四种慧行（观察、精进、喜、舍）中的‘心一境性’，‘三摩跋提’不包括空、无相、无愿这三种三摩地。八种名称的宽狭粗略地叙述如上。第三部分解释题目完毕。 从下面开始是第四科的文义解释。文义分为三个部分。第一部分是序分。第二部分是第二品到第六品剩余的文字是正说分。第三部分是入总持品，‘尔时如来而告众言’以下大约两页的文字是流通分。序分之内有两种序，即通序和别序。通序之中有六件事。前三件事说明亲承的传承，后三件事证明大师的说法。前三件事是：一、如是（Evam，如是）；二、我闻（Maya shrutam，我闻）；三、一时（Ekasmim samaye，一时）。后三件事是什么？一、教主（佛陀）；二、住处（佛陀所在之处）；三、徒众（僧团）。徒众之内叙述四类大众：一、声闻众（Shravaka-sangha，声闻僧团）；二、菩萨众（Bodhisattva-sangha，菩萨僧团）；三、长者众（长老）；四、杂类众（其他各类众生）。其中的详细内容如常所说。 经文说：‘尔时尊者大众围绕为诸大众说大乘经名一味真实无相无生决定实际本觉利行若闻是经乃至受持一四句偈是人即为入佛智地能以方便教化众生为一切生作大知识。’ 论中说：‘下面第二种别序即有四分。一威仪分。二说经分。三入定分’
English
English version: Four examples. The first is ‘Samadhi’ (定, concentration) and ‘Samahita’ (等持, right concentration). The second, named ‘most broad,’ includes both defiled (漏, with afflictions) and undefiled (无漏, without afflictions) concentration. It also includes the three realms (三界, desire realm, form realm, formless realm), and even the distracted mind in the desire realm, because among the five specific mental factors (别境五, desire, conviction, mindfulness, concentration, wisdom) in the six mental factors, Samadhi is also called ‘concentration.’ The second is ‘Ekagrata’ (心一境性, one-pointedness of mind) and ‘Samadhi’ (三昧, concentration), these two names are narrower than the previous one. Although they also include the desire realm, they do not include completely distracted minds, because the ‘Pratyutpanna Samadhi’ or the nine kinds of abiding of mind related to the desire realm, ‘Ekagrata’ also includes the expedient mind of the desire realm. The third is ‘Samahita’ (三摩呬多, entered into concentration) and ‘Dhyana’ (静虑, meditation), these two are even narrower, completely excluding the mind of the desire realm, only taking the nourishment contained in ease. The fourth is ‘Samapatti’ (三摩跋提, attainment) and ‘Shamatha’ (奢摩他, tranquility), these two are the narrowest, with distinctions even within the realm of concentration, because ‘Shamatha’ does not include ‘Ekagrata’ among the four kinds of wisdom practices (observation, diligence, joy, equanimity), ‘Samapatti’ does not include the three Samadhis of emptiness, signlessness, and wishlessness. The breadth of the eight names is roughly described as above. The third part, explaining the title, is completed. From below begins the explanation of the meaning of the fourth section. The meaning is divided into three parts. The first part is the introductory section. The second part, from the second chapter to the remaining text of the sixth chapter, is the main exposition. The third part is the entry into the Dharani chapter, from ‘Then the Tathagata told the assembly’ down to about two pages of text, is the circulation section. Within the introductory section, there are two kinds of introductions, namely the general introduction and the specific introduction. Within the general introduction, there are six matters. The first three matters explain the transmission of personal inheritance, and the latter three matters prove the master's statement. The first three matters are: one, ‘Evam’ (如是, Thus); two, ‘Maya shrutam’ (我闻, Thus I have heard); three, ‘Ekasmim samaye’ (一时, At one time). What are the latter three matters? One, the teaching master (Buddha); two, the dwelling place (where the Buddha is); three, the assembly (Sangha). Within the assembly, four kinds of assemblies are described: one, the Shravaka-sangha (声闻众, assembly of hearers); two, the Bodhisattva-sangha (菩萨众, assembly of Bodhisattvas); three, the elders (长者众); four, the miscellaneous assembly (杂类众, other kinds of beings). The detailed content therein is as usually described. The sutra says: ‘At that time, the Venerable One, surrounded by a great assembly, spoke to the assembly about the Mahayana Sutra, named One Taste, True, Without Characteristics, Without Birth, Decisive Reality, Original Enlightenment, Beneficial Practice. If one hears this sutra, even if one upholds a four-line verse, that person will enter the wisdom ground of the Buddha, and will be able to expediently teach and transform sentient beings, and become a great guide for all beings.’ The treatise says: ‘Below, the second specific introduction has four parts. One, the demeanor section. Two, the sutra-speaking section. Three, the entering-samadhi section.’ --------------------------------------------------------------------------------
Chinese
。四重颂分。威仪分者。如经尔时尊者大众围绕故。说经分者。如经为诸大众说大乘经等故。此经文势似法华序。如彼文言尔时世尊四众围绕说大乘经名无量义。如彼论中判此经名。即为法华经之异目。彼意以为在前说故名为序分。今看此经文势皆是经家序辞。以是准之应是别经。在前广说。说已入定。从定起已。方说金刚三昧经也。说经宗后乃说经名。当知一味真实等名。是前所说广经之目。如是二经大意虽同。文相即异。前所说者广说法门为益当时。后所说者略摄法门为利末世。是故在前广说。以为略经缘由。此说经分文相有二。先序经名。后叹经德。若闻已下是第二分。 经曰。佛说此经已结跏趺坐即入金刚三昧身心不动。 论曰。是第三入定分。所以欲说经前。先须入定者。为显唯寂静者。于法能觉能说故。又复为显贤圣默然。贤圣说法。随时而用。不相离故。 经曰。尔时众中有一比丘名阿伽陀从座而起合掌胡跪欲宣此义而说偈言。 论曰。是第四重颂分。为显前说一味之经与后所说大意不殊。故以略偈颂前广经。因此发起后略说经故文即有二。先序后颂。是经家序以发后颂。阿伽陀者此云无去。或言灭去。此是药名。能令诸病皆悉灭尽故名无去。此菩萨亦如是。能治众生诸烦恼 现代汉语译本：四重颂分。威仪分，如经中所说，‘尔时尊者（Bhagavan，佛陀）大众围绕’，即是威仪分。说经分，如经中所说，‘为诸大众说大乘经’等，即是说经分。此经的文势类似《法华经》的序品。如《法华经》序品所言，‘尔时世尊（Bhagavan，佛陀）四众围绕，说大乘经，名无量义’。如彼论中判断此经名，即为《法华经》的异名。彼意以为在前面说，所以名为序分。今看此经文势皆是经家序辞。以此推断，应是别经，在前广说，说完后入定，从定起后，方说《金刚三昧经》。说经宗之后才说经名，应当知道‘一味真实’等名，是前面所说广经之名。如此二经，大意虽同，文相却异。前面所说，广说法门，为利益当时；后面所说，略摄法门，为利益末世。所以在前广说，以为略经的缘由。此说经分，文相有二：先序经名，后叹经德。‘若闻已下’是第二分。 经曰：‘佛说此经已，结跏趺坐，即入金刚三昧，身心不动。’ 论曰：是第三入定分。所以欲说经前，先须入定者，为显唯寂静者，于法能觉能说故。又复为显贤圣默然，贤圣说法，随时而用，不相离故。 经曰：‘尔时众中有一比丘名阿伽陀（Agada，药名，意为无病），从座而起，合掌胡跪，欲宣此义，而说偈言。’ 论曰：是第四重颂分。为显前说一味之经与后所说大意不殊。故以略偈颂前广经。因此发起后略说经故文即有二。先序后颂。是经家序以发后颂。阿伽陀（Agada）者此云无去。或言灭去。此是药名。能令诸病皆悉灭尽故名无去。此菩萨亦如是。能治众生诸烦恼。