金剛三昧經論 1.7

1.7

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.