金剛三昧經論 1.8

1.8

次第二釋三昧名者，於中有二：先釋、後簡。古師說言：彼名三昧，此云正思。今述此說，當文義故，謂在定時於所緣境審正思察故名正思。如《瑜伽》言「三摩地者，謂於所緣審正觀察心一境性故。」問：定應是靜，靜住一境，云何乃言審正思察？思察之用應是尋伺，云何說定為思察耶？答：若守一境即為定者，惛沈住境應即是定。若正思察是尋伺者，邪慧推求應非尋伺。當知思察有其二種：若通邪正意言分別名思察者，即是尋伺，直是分別；若唯審正明了緣境名正思察，正是定用而非尋伺，定通分別及無分別，故以審正簡彼尋伺。又住一境亦有二種：若住一境，惛迷闇昧不能審察，即是惛沈；若住一境，不沈不浮審正思察，是名為定。故以思察別彼惛沈。是故當知不以住移簡別定散差別之相。何以故？捷疾之辯雖速移轉而有定故，遲鈍之念雖久住境而是散故。今此金剛三昧名為正思察者，無正不正、亡思非思，但為別於分別邪念，又不同於虛空無思，所以強號為正思耳。三昧之名略釋如是。

Next, second, explaining the name 'samādhi': within this there are two parts: first, explaining; second, distinguishing. Ancient masters said: there it is called samādhi, here it is called 'correct thinking'. Now I state this explanation because it corresponds to the textual meaning; that is, when in concentration, one scrutinizes and correctly contemplates the focal object, hence it is named correct thinking. As the Yogācārabhūmi says: 'Samādhi means the one-pointedness of mind that scrutinizes and correctly observes the focal object.' Question: Concentration should be tranquility, tranquilly abiding on a single focal object; how can one say it is scrutinizing and correctly contemplating? The function of contemplating should be coarse and fine examination; how can concentration be spoken of as contemplation? Answer: If guarding a single focal object were concentration, torpor abiding on a focal object would be concentration. If correct contemplation were coarse and fine examination, investigation by wrong wisdom would not be coarse and fine examination. It should be known that contemplation is of two kinds: if it is conceptual discrimination through internal speech that extends to both wrong and correct, it is named contemplation, which is coarse and fine examination, merely discrimination; if it is solely scrutinizing, correct, and clear grasping of the focal object, it is named correct contemplation, which is precisely the function of concentration and not coarse and fine examination. Concentration extends to both conceptual and non-conceptual; hence 'scrutinizing and correct' distinguishes it from coarse and fine examination. Furthermore, abiding on a single focal object is also of two kinds: if one abides on a single focal object, befuddled and dark, unable to scrutinize, that is torpor; if one abides on a single focal object, neither sinking nor floating, scrutinizing and correctly contemplating, this is named concentration. Hence 'contemplation' distinguishes it from torpor. Therefore, it should be known that one does not distinguish the characteristics of concentration and distraction by abiding versus shifting. Why? Because although swift eloquence rapidly shifts, it possesses concentration; although a dull thought abides on a focal object for a long time, it is distraction. Now, this vajrasamādhi being named correct contemplation is free of correct and non-correct, and obliterates thought and non-thought; it is only to distinguish it from discriminatory wrong thoughts, and also not identical to the thoughtlessness of empty space, that it is perforce termed correct thinking. Explaining the name of samādhi is briefly like this.