金剛三昧經論 1.9

1.9

Next, regarding the distinctions, herein there are two parts: first, distinguishing the various names, and second, evaluating their broadness and narrowness. The different names for meditative concentration (*samādhi*) are, briefly, of eight kinds:
First is called *samāhita*, translated here as "equipoise" (*dengyin*). Because it is free from the deviations of torpor and restlessness, it is called "equi-"; because it brings forth various merits such as supernormal knowledges, it is called "-poise" (or "inducer"). Furthermore, this equipoise is induced by freedom from regret, joy, and bliss; hence it is called equipoise. Due to this, it differs from the concentrations of the desire realm.
Second is called *samādhi*, translated here as "equipoised holding" (*dengchi*). The meaning of "equi-" is the same as before. Because it can control and hold the mind so that it does not scatter, it is called "equipoised holding." Moreover, because concentration and wisdom are balanced and held together without parting, it is called equipoised holding. Formerly it was transcribed as *sanmati*, which is also equipoised holding.
Third is called *samāpatti*, translated here as "equipoised attainment" (*dengzhi*). Because within equipoised holding one is able to attain superior stages, it is called equipoised attainment.
Fourth is called *dhyāna*, translated here as "meditative absorption" (*jinglü*). It is because one ponders in serenity, and also because it can tranquilize scattered thoughts. Formerly it was transcribed as *channa* or *chiana*; these are regional dialectal variations, all meaning meditative absorption.
Fifth is called *śamatha*, translated here as "calm abiding" (*zhi*). Because it causes the mind to abide on an object, it is called calm abiding.
Sixth is called "one-pointedness of mind" (*citta-ekāgratā*). Because it causes the mind to focus exclusively on the nature of an object, it is called one-pointedness of mind. Formerly it was called "one mind," which was an abbreviation.
Seventh is called "concentration" (*ting*). Because it carefully fixes upon the cognitive object, it is called concentration.
Eighth is called "correct reflection" (*zhengsisi*), the meaning of which is as explained before.
Some masters say: "The names *sanmei* and *sanmati* are merely *dengchi* (equipoised holding) and are not different names." This statement is incorrect. Why is that? For example, among the ten kinds of concentration in the *Suvarṇaprabhāsa-sūtra*, in the first three grounds it is called *sanmati*, while in the latter seven grounds it is called *sanmei*. If these two names were both identical to *dengchi*, on what basis would the name be changed and stated differently before and after? Furthermore, on what basis are these two names different? If they were different because of regional variations, two names should not both be stated in one and the same place; if they were different because of earlier and later transmitters, a single text would not contain both names. In the case of *sanmati* and *samādhi*, this is due to differences in earlier and later transmitters; thus their identity is clearly evident. If the name *sanmei* and *sanmati* are present in the same text, on what basis could they not be distinct? Therefore, one should know that it is as stated previously.