翻譯名義集 4.82

4.82

[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.