翻譯名義集 4.82

4.82

【禪那】即息二邊分別止，名出《楞嚴》。《資中》云：「準《圓覺經》，奢摩他以寂靜為相，三摩提以幻化為相，禪那俱離靜幻二相。然此二經，天台出時，經皆未到。而《止觀》中預立其義，故止觀二字各開三義：一體真止，二方便隨緣止，三息二邊分別止。」又云：「此三止名，雖未見經論，映望三觀，隨義立名。其相云何？體無明顛倒，即是實相之真，名體真止；如此實相遍一切處，隨緣歷境安心不動，名隨緣方便止；生死涅槃，靜散休息，名息二邊止。」孤山釋曰：「今阿難雖專請於止，以即一而三，故此止即觀，亦即平等。三一互融，是以稱妙，妙故方曰楞嚴大定。」今於一止復有三名：奢摩他，即體真止，止於真諦（翻奢摩他為止者，定之異名，寂靜義也。謂於染淨等境，心不妄緣故）。三摩提，亦曰三摩鉢底，此云等持。即方便隨緣止，止於俗諦（三摩提，《智論》云：「一切禪定攝心，皆名三摩提。秦言正心行處，是心從無始來，常曲不端，得是正心行處，心則端直，譬如蛇行常曲，入竹筒則直。」翻等持者，謂離沈掉曰等，令心住一境性曰持）。禪那，此云靜慮，即息二邊別分止，止於中道（淨覺云：「孤山專用天台三止，配今三名者，得經之深也。何則？止屬於定，觀屬於慧。阿難本以多聞小慧自咎，正以楞嚴大定為請，非三止而何？況三摩禪那顯是定名，雖此定即慧，而所主從別。」）。次明三觀。

[Dhyāna] That is, the calming that ceases discrimination of the two extremes; the name comes from the Śūraṅgama Sūtra. Zizhong says: "According to the Perfect Enlightenment Sūtra, śamatha takes quiescence as its characteristic mark, samāpatti takes illusory transformation as its characteristic mark, and dhyāna is free from both the marks of quiescence and illusion. However, when Tiantai appeared, neither of these two sūtras had arrived yet. Yet in the Mohe zhiguan their meanings were pre-established, so the two words calming and contemplation each open into three meanings: first, the calming that realizes the true; second, the calming that expediently accords with conditions; third, the calming that ceases discrimination of the two extremes." It also says: "Although these three names for calming are not seen in the sūtras and treatises, they correspond to the three contemplations and are named according to their meanings. What are their marks? Realizing that ignorance and inverted views are themselves the reality of the true mark is called the calming that realizes the true. When such a true mark pervades all places, settling the mind unmoved as it accords with conditions and experiences objects is called the expedient calming that accords with conditions. Putting to rest samsara and nirvāṇa, stillness and distraction, is called the calming that ceases the two extremes." Gushan explained, saying: "Now, although Ānanda exclusively requested calming, because the one is identical to the three, this calming is just contemplation and is also just equality. The three and the one interpenetrate, and therefore it is called 'wondrous'; because it is wondrous, it is only then called the Great Śūraṅgama Samādhi." Now within the single calming there are further three names: Śamatha is the calming that realizes the true, calming upon the ultimate truth (translating śamatha as calming: it is an alternative name for samādhi, with the meaning of quiescence, meaning that regarding defiled and pure objects, the mind does not falsely condition them). Samādhi—also called samāpatti, translated here as balanced holding—is the calming that expediently accords with conditions, calming upon conventional truth (as for samādhi, the Dazhidulun says: "All meditative absorptions that gather the mind are called samādhi. In Qin translation it is the 'place where the correct mind functions'; this mind has from beginningless time been constantly crooked and not upright, but upon attaining this place where the correct mind functions, the mind becomes straight, just as a snake's movement is always crooked, but when entering a bamboo tube it becomes straight." Translating it as balanced holding means: being free from sinking and agitation is called 'balanced'; causing the mind to abide in one-pointedness is called 'holding'). Dhyāna is translated here as quiet contemplation; it is the calming that ceases discrimination of the two extremes, calming upon the Middle Way (Jingjue says: "Gushan exclusively used the three calmings of Tiantai to match the present three names, truly grasping the depth of the sūtra. Why is that? Calming belongs to samādhi, and contemplation belongs to wisdom. Ānanda originally reproached himself for having much learning and small wisdom, and specifically requested the Great Śūraṅgama Samādhi; what could it be if not the three calmings? Furthermore, samā[patti] and dhyāna are clearly names for meditative absorption; although this absorption is itself wisdom, primary and secondary are distinct."). Next is explaining the three contemplations.