金剛經纂要刊定記 2.117

2.117

This concludes the intent of the cited sūtras and treatises; yet earlier worthies also all used this meaning. Zisheng says: 'The vajra is both hard and sharp. Hardness is a metaphor for the true nature of original enlightenment: though it transmigrates through the various destinies, the nature of enlightenment is indestructible. Sharpness is a metaphor for the pure illumination of prajñā: penetrating the myriad practices throughout the three ranks of worthies and ten grounds, there is no darkness of ignorance or delusion it does not destroy.' Sengzhao says: 'Vajra is a metaphor for hardness and sharpness. Because it is hard, no object can frustrate it; because it is sharp, there is no object it does not crush. To compare it to this wisdom: demons and heterodox paths cannot damage it, which is the utmost of hardness; it can break all things, which is the meaning of sharpness.' Furthermore, various sūtras and treatises speak of the vajra as a metaphor for samādhi; the Śrīmālādevī Sūtra speaks of vajra as a metaphor for cognition; the Fanwang jing takes the ten dedications as the ten vajras; the Renwang calls them the ten firm minds; the Vimalakīrtinirdeśa speaks of vajra-wisdom definitively resolving these characteristics, attaining the endurance of non-arising phenomena without bondage and without release. Furthermore, various sūtras and treatises speak of the vajra seat, vajra mountain, and vajra wheel—such expositions all take the meaning of hardness and sharpness. Furthermore, the Qijuzhu of Emperor Wu of Jin says: 'In the thirteenth year of Emperor Wu, someone from Dunhuang presented a vajra jewel, born within gold, colored like purple amethyst, shaped like buckwheat, which does not melt after a hundred smeltings, and can cut jade like mud; from this we know the utmost of hardness and sharpness.'