金剛三昧經論 1.10

1.10

第二明通局者，略作四例：一者定與等持二名最寬，通漏無漏亦通三界，及通欲界散亂心中，以六位心所別境五中有三摩地亦名定故。二者心一境性及三昧名此二次寬，雖通欲界，不通一向散亂心中，以般舟三昧或欲界繫九種心住心一境性亦通欲界方便心故。三者三摩呬多及靜慮名此二是狹，全不通於欲界心故，唯取輕安所含潤故。四者三摩跋提及奢摩他此二最狹，於定地內有簡別故，以奢摩他不通四種慧行之中心一境性，三摩跋提不通於空無相無願三三摩地故。八名寬狹粗述如是。第三釋題名訖。

Second, explaining their broadness and narrowness: they are briefly categorized into four cases:
First, the two names "concentration" (*ting*) and "equipoised holding" (*samādhi*) are the broadest: they pervade both the contaminated and uncontaminated, pervade the three realms, and also pervade the scattered mind of the desire realm, because among the five distinct objective realms of the six categories of mental factors, there is *samādhi*, which is also called concentration.
Second, the names "one-pointedness of mind" and "*sanmei*" are the second broadest: although they pervade the desire realm, they do not pervade a mind that is exclusively scattered, because *pratyutpanna-samādhi* may be tied to the desire realm, and the nine mental abidings of one-pointedness of mind also pervade the preparatory mind of the desire realm.
Third, the two names *samāhita* and "meditative absorption" (*dhyāna*) are narrow, because they do not pervade the mind of the desire realm at all, taking only what is suffused with pliancy (*praśrabdhi*).
Fourth, the two names *samāpatti* and *śamatha* are the narrowest, because they have restrictions within the stages of concentration: for *śamatha* does not pervade the one-pointedness of mind within the four types of wisdom-practice, and *samāpatti* does not pervade the three samādhis of emptiness, signlessness, and wishlessness. The broadness and narrowness of the eight names has been roughly described in this manner. The third [section], explaining the title, is concluded.