仁王經疏 1.84

1.84

言金剛滅定者，釋第十德。謂第十地末後一念能滅二障，故言滅定。而言金剛滅定，自有二義：一能斷定。無物不破，猶如金剛，如《智度論》等勘。二所滅煩惱堅固難斷，猶若金剛，此定能滅，故言金剛滅定。故唐本經名為「能斷金剛」。又《十輪經》第二頌云「云何破相續，如金剛煩惱？」長行云「摧滅一切諸眾生類，堅如金剛相續煩惱。」有說滅定者即滅盡定，八地以上及諸如來皆得滅定，七地以下或得未得，伏非想惑不決定故。餘義同異，具如別章。

"Diamond-like cessation concentration" explains the tenth virtue. It refers to the final thought-moment of the tenth bhūmi, which can extinguish the two obscurations; hence it is called cessation concentration. And regarding "diamond-like cessation concentration," there are two senses: first, the concentration that is capable of severing. There is nothing it does not shatter, just like a diamond; compare the *Mahāprajñāpāramitopadeśa* and other texts. Second, the afflictions to be extinguished are hard and difficult to sever, like a diamond; this concentration is capable of extinguishing them, hence it is called diamond-like cessation concentration. Therefore, the Tang version of the sūtra is named *Vajracchedikā* (Diamond-Cutter). Moreover, verse two of the *Daśacakra-sūtra* states: "How does one shatter the continuity of afflictions that are like a diamond?" The prose states: "Destroying all kinds of sentient beings' afflictions of continuity that are as hard as a diamond." Some say cessation concentration is the concentration of cessation (nirodhasamāpatti): those from the eighth bhūmi and above, as well as the Tathāgatas, all attain the concentration of cessation; those from the seventh bhūmi and below may or may not have attained it, because their subduing of the delusions of the sphere of neither-perception-nor-non-perception is not yet fixed. For the remaining points of agreement and difference, it is fully detailed in the separate chapters.