翻譯名義集 4.51

4.51

[Samādhi] Here this is translated as 'harmonized and upright concentration', also called 'correct concentration', and also called 'correct reception'. Guifeng's commentary states: 'Not receiving any perceptions is called correct reception.' Master Yuan says: 'What is called samādhi? It refers to concentrated thought and tranquil contemplation. When thought is concentrated, the will is unified and undivided; when contemplation is tranquil, the breath is empty and the spirit is luminous. When the breath is empty, wisdom is calm in its illumination; when the spirit is luminous, there is no obscurity it does not penetrate. These two are indeed natural, profound tallyings, using the one to realize function. Therefore, resting reverently in quiet chambers, one resonates with things and connects to the spirit; when regulating the mind only with rectitude, whatever stirs will penetrate subtlety. This relies on cultivation to coalesce the spirit, and amasses effort to transform nature (and so forth).' Furthermore, the names and essences of the various samādhis are extremely numerous; for great efficacy and easy progress, buddhānusmṛti is foremost. Therefore, Tiantai's *Zhiguan* briefly explains four kinds: first, constantly sitting; second, constantly walking; third, half walking and half sitting; fourth, neither walking nor sitting. First, 'constantly sitting' derives from the two Prajñā [sūtras], *Mañjuśrī's Exposition* and *Mañjuśrī's Inquiries*, and is called the single-practice samādhi. The body is permitted only to sit constantly, preventing walking, standing, and lying down; one may reside in an assembly, but dwelling alone is even better. Dwelling in a quiet room, arranging a single rope bed, taking ninety days as one period, one sits cross-legged in upright posture. Second, 'constantly walking' derives from the *Pratyutpanna-samādhi [Sūtra]*. One exclusively walks and circumambulates, taking ninety days as a period. Third, 'half walking and half sitting'. The *Vaipulya* states: circumambulate one hundred and twenty circuits, then sit back down and contemplate. The *Lotus* states: 'Whether that person walks or stands, he reads and recites this sūtra; if that person sits, he contemplates this sūtra.' Fourth, 'neither walking nor sitting', which actually encompasses both walking and sitting, called by Nanyue 'following one's own inclination'. In regard to this, there are four: first, in terms of various sūtras; second, in terms of various wholesome [states]; third, in terms of various unwholesome [states]; fourth, in terms of various neutral [states]. The *Fuxing* states: 'The so-called constantly sitting, down to neither walking nor sitting, are named according to bodily deportment. If named from the Dharma, constantly sitting is called single-practice; constantly walking is called the standing Buddha; half walking and half sitting is called Vaipulya and Lotus; neither walking nor sitting is called following one's own inclination, and so forth.' However, regarding these four kinds of samādhi, earlier masters divided the four samādhis by means of the two contemplations of phenomena and principle, and their interpretations also took different paths. Master Siming, following Master Fengxian Qing, considered the ten kinds of three dharmas in the *Guangming Xuan* to purely explain contemplation of principle, without needing to attach to phenomena to contemplate. Fazhi refuted this, saying: 'Jingxi states: "As with constantly sitting, etc., one may exclusively contemplate principle; following one's own inclination follows the secondary and follows phenomena." Since it is said to purely explain contemplation of principle, this means that in the three kinds of samādhi, one exclusively cultivates the ten vehicles in relation to the aggregate of consciousness. This text shows that Siming took the above three samādhis to be contemplation of principle. Moreover, the *Zhiyao* says: "In following one's own inclination, one cultivates the contemplation of consciousness-only. Contemplating the arising mind is spoken in terms of transformation and creation in practical application." This text shows that Siming used the fourth samādhi to cultivate the contemplation of phenomena.' Question: 'According to *Miaozong*, which says: "Even if the single kind of constantly sitting directly contemplates principle, how could the other three samādhis not combine with phenomena?" According to this, does it show that Siming cultivated the contemplation of phenomena with the other three samādhis?' Now I say: this text does not properly distinguish the two contemplations of phenomena and principle in the *Zhancha [jing]*. It is because Gushan determined the three methods of contemplation in the *Yili* to all be contemplation of principle, while the sixteen methods of contemplation are contemplation of phenomena. He thus did not use the three methods of the *Yili* to subsume the sixteen contemplations. Siming then, in terms of the four kinds of samādhi, held that there was none that did not traverse phenomena to contemplate the principle of the three truths. This shows that within contemplation through practice, there are still marks of traversing phenomena; this is not the contemplation of phenomena of the *Zhancha*. Question: 'As *Miaozong* states: "If in constantly sitting, etc., one directly contemplates the three truths upon the phenomena of the three paths, without combining cultivation of the wholesome or indulging unwholesome phenomena, it receives the name of principle." According to this, does it not show that Siming only permitted constantly sitting to be contemplation of principle?' Now I say: because the other three samādhis traverse external objective phenomena, they receive the name of phenomena (not the contemplation of phenomena of the *Zhancha*). Because the constantly sitting samādhi exclusively contemplates the internal mind, it receives the name of principle (not the contemplation of principle of the *Zhancha*). Question: 'The fourth samādhi horizontally opens four categories, the first being the ritual practices of the various sūtras, which must fully include both contemplations of the *Zhancha*. Why did Siming determine that following one's own inclination exclusively cultivates the contemplation of phenomena?' Answer: 'Regarding the two contemplations of phenomena and principle in the *Zhancha*, since the first three samādhis cultivate the contemplation of principle, the fourth exclusively cultivates the contemplation of phenomena. Or it is said that constantly sitting is principle, and the other three are phenomena: that constantly walking traverses the phenomenon of mindfulness of the Buddha, Vaipulya traverses the phenomenon of holding dhāraṇī, and following one's own inclination traverses the phenomena of the three natures. Or it is said that the upper three samādhis, together with the ritual practices of the various sūtras, pervade both principle and phenomena, and only indulging the three natures exclusively cultivates the contemplation of phenomena. According to Jingxi's statement: "As with constantly sitting, etc., one may exclusively contemplate principle," this shows that the upper three samādhis also cultivate the contemplation of phenomena. This arises from being confused about the characteristics of the two contemplations, and thus becoming lost regarding the four practices.' Someone asks: '*Zhiguan* takes the *Lotus* as its core; why then do its forms of practice encompass the various sūtras?' Answer: 'Although the specific explanation of the forms of practice encompasses the various scriptures, the practitioner's cultivation opens and returns to the *Lotus*. Therefore the *Yili* states: "Thus we know that the four kinds of samādhi all rely on true reality. True reality is the dharma of peaceful joy, and the four conditions are the practices of peaceful joy. Having realized true reality, the dependent retribution obtained is called the great fruit. Arising teachings are only to lead sentient beings to open, reveal, awaken, and enter; that to which they point and return is solely to return to the secret treasury of the three tracks of the wondrous Dharma. Therefore, from beginning to end, they all rely on the *Lotus*, which is the wondrous practice of the Lotus Samādhi."'