大乘義章 13.5

13.5

第一釋名辨其體性。先辨其名。名別不同，略有七種：一名為禪、二名為定、三名三昧、四名正受、五名三摩提、六名奢摩他、七名解脫亦名背捨。禪者是其中國之言，此翻名為思惟修習，亦云功德叢林。思惟修者，從因立稱。於定境界審意籌慮名曰思惟，思心漸進說為修習，從剋定名思惟修寂。亦可此言當體為名。禪定之心正取所緣名曰思惟，思心增進說為修習。功德叢林者，從果為名，智慧神通四無量等是其功德，眾德積聚說為叢林。定能生之，因從果目，是故說為功德叢林。所言定者，當體為名。心住一緣離於散動故名為定。言三昧者，是外國語，此名正定。定如前釋。離於邪亂故說為正。言正受者，正同前釋，納法稱受。三摩提者，是外國語。三摩三昧本是一名，傳之音異，此名正定，定用現前名三摩[跳-兆+代]。奢摩他者，亦外國語，此翻名止，攝心住緣目之為止。言解脫者，絕縛之稱。言背捨者，背離下過故云背捨。又捨龍樹云「背淨五欲捨離著心，名為背捨。」問曰：此等所名之法，為一為異？釋有通別。通而論之，一切禪定皆具此名。於中別分，經論不等。依如《毘曇》，四禪名禪，八解脫者名為背捨，四無色定、滅盡無想通名正受，空、無相、無願名三摩提。故彼論言「諸禪及背捨，正受三摩提。」用此四名表別諸定。若依《成實》，四禪名禪，四空名定，八解脫者名為解脫，一切禪定用現在前名三摩提。以此四名名別諸定。若依《地論》，四禪名禪，四無色定說為解脫，四無量心名為三昧，五神通者名三摩提。用此四名名別諸行。又更分別，四禪名禪；四空名定；空、無相、無願名為三昧，得理相應名正定故；滅盡無想名為正受，是處無心身納法故；四無量心名三摩提，眾生緣中用現前故；八解脫者名為解脫，絕下縛故，又背下過故云背捨；一切禪定始習方便，止意住緣名奢摩他。名字如是（此一門竟）。

First, explaining the names and distinguishing their essential natures. First, distinguishing their names. The names are various and, in brief, of seven kinds: first, named *dhyāna*; second, named *samādhi* (absorption); third, named *samādhi*; fourth, named proper reception (*samāpatti*); fifth, named *samāhita*; sixth, named *śamatha*; seventh, named liberation (*vimokṣa*), also called turning away and relinquishing. *Dhyāna* is a term from that Central Country (India); here it is translated as 'cultivation of contemplation' and also called 'a grove of merits'. 'Cultivation of contemplation' is a designation established from the cause. Carefully and deliberately deliberating upon the realm of absorption is called contemplation; the progressive advancement of the deliberating mind is called cultivation; naming it determinatively from attainment, it is the tranquility of cultivation of contemplation. Alternatively, this term may take its name from its essential nature: the mind in dhyāna absorption correctly grasping its objective support is called contemplation; the increase and advancement of the deliberating mind is called cultivation. 'A grove of merits' is a name derived from the fruit: wisdom, supernormal knowledges, the four immeasurables, and the like are its merits; the accumulation of many virtues is spoken of as a grove. Because absorption can produce them, the cause takes its name from the fruit, and it is therefore called a grove of merits. What is called *ting* (absorption) takes its name from its essential nature: the mind abiding upon a single objective support, free from distraction and agitation, is therefore called absorption. The term *sānmèi* (*samādhi*) is a foreign word; here it is called 'right concentration'. Concentration is as explained above; being free from error and disturbance, it is said to be 'right'. The term 'proper reception' (*samāpatti*): 'proper' is the same as the previous explanation, and receiving the dharmas is called 'reception'. *Sān-mó-tí* (*samāhita*) is a foreign word. *Sān-mó* and *sānmèi* were originally one name, differing in phonetic transmission; here it is called 'right concentration', and when the function of concentration is directly present, it is called *samāhita*. *Śamatha* is also a foreign word, translated here as 'calming'; gathering the mind to abide upon an objective support is designated 'calming'. The term 'liberation' is a designation for the severing of bonds. The term 'turning away and relinquishing' means turning away from lower faults, hence called 'turning away and relinquishing'. Furthermore, Nāgārjuna says: 'Turning away from pure five desires and relinquishing the mind of attachment is called turning away and relinquishing.' Question: Are the dharmas designated by these [names] identical or different? Explanation: There are general and specific [meanings]. Speaking generally, all dhyānas and absorptions possess these names. Regarding their specific distinctions within them, the sūtras and treatises are not uniform. According to the *Abhidharma*, the four dhyānas are called dhyāna; the eight liberations are called turning away and relinquishing; the four formless absorptions, the cessation [absorption], and the non-conceptual [absorption] are all generally called proper reception; and emptiness, signlessness, and wishlessness are called *samāhita*. Therefore that treatise says: 'The dhyānas and turning away and relinquishing, the proper receptions and *samāhitas*.' It uses these four names to distinguish the various absorptions. If according to the *Tattvasiddhi*, the four dhyānas are called dhyāna; the four formless absorptions are called absorption; the eight liberations are called liberation; and the functioning of all dhyānas and absorptions made directly present is called *samāhita*. It uses these four names to distinguish the various absorptions. If according to the *Daśabhūmika-śāstra*, the four dhyānas are called dhyāna; the four formless absorptions are spoken of as liberation; the four immeasurable minds are called *samādhi*; and the five supernormal knowledges are called *samāhita*. It uses these four names to distinguish the various practices. Further, to distinguish them again: the four dhyānas are called dhyāna; the four formless absorptions are called absorption; emptiness, signlessness, and wishlessness are called *samādhi*, because attaining correspondence with the principle is called right concentration; the cessation and non-conceptual [absorptions] are called proper reception, because in those states there is no mind and the body receives the dharma; the four immeasurable minds are called *samāhita*, because their function is directly present toward sentient beings as objective support; the eight liberations are called liberation because they sever lower bonds, and also, because they turn away from lower faults, they are called turning away and relinquishing; the initial preparatory practices of all dhyānas and absorptions, calming the mind to abide upon an objective support, is called *śamatha*. The names are like this. (This concludes the first section.)