釋禪波羅蜜次第法門 1.69

1.69

Answer: If discussed generally, their names and meanings mutually interpenetrate; if understood distinctively, the names and meanings of the four dharmas each have their primary designations. Why is this? The fundamental four dhyānas are only named dhyāna; they are not concentration or samādhi, nor are they named pāramitā. The formless [absorptions] are only named concentration; they are not dhyāna or samādhi, nor are they named pāramitā. The anāgamya dhyāna and the intermediate [dhyāna], although not orthodox dhyāna-concentrations, are expedient means, so they are sometimes called dhyāna and sometimes called concentration; they are not samādhi, nor are they called pāramitā. Emptiness, signlessness, and the like are only called samādhis; they are not dhyāna or concentration, nor are they called pāramitā. The liberations, stations of mastery, six supernormal knowledges, four analytical knowledges, and so forth possess all three dharmas—dhyāna, concentration, and samādhi—yet are not named dhyāna-concentration or samādhi, nor are they pāramitā. The nine sequential absorptions possess the three dharmas, but are only named concentration; they are not called dhyāna or samādhi, nor are they pāramitā. That with vitarka and vicāra, as well as the lion's [sprint], transcending, araṇa, and others, also possess the three dharmas, but are only named samādhi; they are not called dhyāna or concentration, nor are they pāramitā. Aspiration-knowledge, summit [dhyāna], and the like possess the three dharmas, but are only named dhyāna; they are not called concentration or samādhi, nor are they pāramitā. The nine kinds of great dhyāna, the śūraṅgama, and so forth all possess the four dharmas; they are named dhyāna, concentration, and samādhi, and are precisely pāramitā. If one enters the former three dharmas with the śūraṅgama mind, all are named pāramitā; therefore, within the one hundred pāramitās, all Dharma gates are called pāramitā.