金剛三昧經論 1.8

1.8

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.