金剛三昧經論 1.7

1.7

次簡別者，於中有二：先簡定慧。問：金剛般若、金剛三昧皆名金剛，有何差別？解云：彼慧、此定，是為差別。又金剛般若通於因果，金剛三昧位在果地。又般若金剛具有三義：體堅、用利、形狀寬狹；三昧金剛但取堅利，如是差別。次別餘定。此有三類：一金剛三昧、二金剛輪三昧、三如金剛三昧。《大品經》言「云何金剛輪三昧？住是三昧能持諸三昧分。云何如金剛三昧？住是三昧能貫達諸法亦不見達。」彼論釋言「問曰：三種三昧何以皆言金剛？答曰：初言金剛、中言金剛輪、後言如金剛。如金剛三昧，佛言：『能貫穿諸法亦不見是穿。金剛三昧能通達諸三昧，金剛輪三昧能持諸三昧輪。』是皆佛自說義。」論者言：如金剛三昧者，能破一切煩惱結使無有遺餘，譬如釋提桓因手執金剛破阿修羅軍，即是學人末後之心。從是心次第得三種菩提，聲聞、辟支佛、佛無上菩提。金剛三昧者，能破一切諸法入無餘涅槃更不受有，譬如真金剛能破諸山令滅盡無餘。金剛輪者，能破一切諸佛法無遮無礙。案云：此中破諸佛法者，猶如轉輪聖王輪寶能破諸王無不伏故，是故與前二金剛別。前二金剛云何別者？有五差別：一者喻別，謂如金剛破軍、金剛破山故。二者法別，前破煩惱、後破諸法故。三者位別，前在學位、後在無學故。四者名別，前名如金剛三昧、餘處名金剛喻定，後者直名金剛三昧，除如及喻。所以然者？為顯因果二定異故，因有功用、果無功用，損之又損之以至無為故。又如金剛，取其少分相似之義，但破煩惱不破餘法故。言金剛者，顯其全同金剛之利，一切色物無不貫破。三昧之用當知亦爾，一切諸法亦無不破故。五者教別，謂有學位金剛三昧，則金剛三昧本性清淨，《不增不減經》中所說；其無學位金剛三昧，今此經中所說是也。今此經中佛所入定，破一切法皆無所得，是故名為金剛三昧。六種釋中是持業釋，取譬名者是隣近釋。即以是名目此經者是依主釋，定為主故。

Next, distinguishing: within this there are two parts: first, distinguishing concentration and wisdom. Question: Vajra-prajñā and vajrasamādhi are both called vajra; what difference is there? Explanation: That is wisdom, this is concentration; this is the difference. Furthermore, vajra-prajñā extends to both cause and fruition; vajrasamādhi is situated in the stage of fruition. Furthermore, the vajra of prajñā possesses three meanings: firmness of essence, sharpness of function, and the width and narrowness of its shape; the vajra of samādhi only takes firmness and sharpness; such is the difference. Next, distinguishing other concentrations. These are of three kinds: first, vajrasamādhi; second, vajracakra-samādhi; third, vajropama-samādhi. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'What is the vajracakra-samādhi? Abiding in this samādhi, one can uphold all branches of samādhi. What is the vajropama-samādhi? Abiding in this samādhi, one can penetrate all dharmas and yet not perceive penetration.' That commentary explains: 'Question: Why are all three kinds of samādhi called vajra? Answer: The first is called vajra, the middle is called vajracakra, and the latter is called vajropama. As for the vajropama-samādhi, the Buddha said: "It can pierce all dharmas and yet not perceive this piercing. The vajrasamādhi can penetrate all samādhis, and the vajracakra-samādhi can uphold all wheels of samādhi." These are all meanings spoken by the Buddha himself.' The commentator says: 'As for the vajropama-samādhi, it can break through all defilements and fetters without any residue, like Śakra Devānām Indra holding a vajra in hand to break the asura army; this is the final mind of a trainee. Successively from this mind, one attains the three kinds of bodhi: Śrāvaka, Pratyekabuddha, and the Buddha's unsurpassed bodhi. As for the vajrasamādhi, it can break through all dharmas, entering into nirvāṇa without remainder, never again receiving existence, just as a true vajra can break all mountains, causing them to be extinguished without remainder. As for the vajracakra, it can break through all Buddha-dharmas without obstruction or hindrance.' I note: here, 'breaking through all Buddha-dharmas' is like the wheel-jewel of a wheel-turning sage king being able to break through all kings so that none do not submit; therefore it is different from the former two vajras. How do the former two vajras differ? There are five differences: First, difference in metaphor: namely, like vajra breaking an army versus vajra breaking mountains. Second, difference in dharma: the former breaks defilements, the latter breaks all dharmas. Third, difference in stage: the former is in the stage of training, the latter is in non-training. Fourth, difference in name: the former is named vajropama-samādhi, and elsewhere named vajropama-samādhi [with dhyāna], while the latter is directly named vajrasamādhi, omitting 'like' (upamā) and 'metaphor'. Why is this so? To reveal that the two concentrations of cause and fruition are distinct: cause has effort, fruition is effortless; diminishing it and further diminishing it so as to reach non-action. Furthermore, 'like vajra' takes its meaning of partial resemblance, only breaking defilements and not breaking other dharmas. Saying 'vajra' reveals its being fully identical with the sharpness of a vajra, where among all material things there is nothing it does not pierce and break. It should be known that the function of the samādhi is also like this, because among all dharmas there is nothing it does not break. Fifth, difference in teaching: namely, the vajrasamādhi of the stage of training is the intrinsically pure vajrasamādhi spoken of in the Anūnatvāpūrṇatvanirdeśa; the vajrasamādhi of the stage of non-training is that which is spoken of here in this present sūtra. Here in this sūtra, the concentration entered by the Buddha breaks all dharmas so that all are non-attainable; therefore it is named vajrasamādhi. Among the six kinds of compound interpretations, it is a karmadhāraya; taking the name from a metaphor is an upacāra compound. Using this name to designate this sūtra is a tatpuruṣa, because the concentration is primary.