金剛三昧經論 1.6

1.6

第三釋題目者，此經之目有其三種：一名攝大乘經、二名金剛三昧、三名無量義宗。初後二名次門當釋，今且先釋中間一目，唯此一名在首題故。於中有二：先釋金剛、後釋三昧。初中亦二：先釋、後簡。言金剛者，寄喻之稱，堅實為體、穿破為功；金剛三昧當知亦爾，實際為體、破穿為能。實際為體者，證理窮源故。如下文言「證法真實定」故。破穿為能者，有其二義：一破諸疑、二穿諸定。破諸疑者，起說斷疑故。如下文言「決定斷疑悔」故。穿諸定者，此定能令諸餘三昧皆得有用，如穿寶珠得有用故。如《大品經》言「云何名金剛三昧？住此三昧能破諸三昧。」彼論釋云「金剛三昧者，譬如金剛，無物不陷。此三昧亦如是，於諸法中無不通達，令諸三昧皆得有用。如硨磲、碼碯、琉璃，唯金剛能穿入。」案云：經言破諸三昧者，破之言穿，論中穿入釋經破故。達諸三昧皆無自性，令彼三昧能離自著，由是無礙得自在故。釋名如是。

As for the third, explaining the title: This sūtra has three titles: first, the Mahāyānasaṃgraha-sūtra; second, the Vajrasamādhi; third, the Tenet of Immeasurable Meanings. The first and last titles will be explained in the next gate; now we will first explain the middle one title, because only this single name is in the heading. Within this there are two parts: first, explaining 'vajra'; second, explaining 'samādhi'. In the first there are also two parts: first, explaining; second, distinguishing. Regarding 'vajra': it is a metaphorical designation, having firmness and solidity as its essence, and piercing and breaking through as its function. It should be known that the vajrasamādhi is also like this: it takes the reality-limit as its essence, and piercing and breaking through as its capacity. Taking the reality-limit as its essence means that it realizes the principle and fathoms the source, as the text below says: 'the concentration that realizes the reality of dharmas.' Having piercing and breaking through as its capacity has two meanings: first, breaking through all doubts; second, piercing all concentrations. Breaking through all doubts means giving rise to the teaching and severing doubt, as the text below says: 'definitely severing doubt and regret.' Piercing all concentrations means that this concentration can make all other samādhis functional, just as piercing a jewel makes it functional. As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'What is called the vajrasamādhi? Abiding in this samādhi, one can break through all samādhis.' That commentary explains: 'As for the vajrasamādhi, it is like a vajra: there is no object it does not pierce into. This samādhi is also like this: among all dharmas there is nothing it does not penetrate, causing all samādhis to become functional. Just as with tridacna, agate, and lapis lazuli, only a vajra can pierce into them.' I note: when the sūtra says 'breaking through all samādhis', breaking through means piercing, because the commentary explains the sūtra's 'breaking through' as 'piercing into'. Penetrating that all samādhis are without intrinsic nature causes those samādhis to be able to depart from attachment to themselves, and from this being unimpeded, they attain mastery. Explaining the name is like this.