大方廣佛華嚴經隨疏演義鈔 51.16

51.16

疏「金剛界根」者，釋此一根，疏文有二：一正釋、二傍通。今初有四：一雙標定慧；二「金剛三昧」下，示定；三「金剛正智」下，示慧；四「界即是性」，釋於界言通定慧義。「智了心性」者，智了即慧，契性不動是定。然此根體通智通心，二俱名根。故第六迴向施心中云「願一切眾生得萬字相，莊嚴金剛界心。」心體性堅即金剛心，智符心王，同不可壞。心智俱能壞惑，壞惑亦即利義，受金剛名。今觀心性義含王所。「亦即未知當知根」等者，二傍通也。金剛定慧，即等妙覺。今欲具三無漏根，故以此當未知根。未知根正在見道，何有金剛之義？故言現觀位中得不壞故。現觀即見道諦現觀也。現觀之義，〈十地〉廣釋。

In the commentary, 'the vajradhātu faculty': to explain this one faculty, the commentary text has two [parts]: first, the direct explanation; second, incidental reconciliation. Now, the first has four: 1. jointly indicating samādhi and prajñā; 2. from 'vajra-samādhi' onward, demonstrating samādhi; 3. from 'vajra correct cognition' onward, demonstrating prajñā; 4. 'dhātu means nature', explaining that the word dhātu applies to both samādhi and prajñā. 'Cognition understanding the nature of mind': cognition understanding is prajñā; tallying with the nature and remaining unmoved is samādhi. However, the essence of this faculty applies to cognition and applies to mind; both are called the faculty. Therefore, in the mind of giving of the sixth pariṇāmanā, it says: 'Vowing that all sentient beings may attain the ten-thousand-character mark, adorning the vajradhātu mind.' The essence and nature of the mind being firm is the vajra-mind; cognition accords with the primary mind, and both are equally indestructible. Mind and cognition are both able to destroy afflictions; destroying afflictions also carries the meaning of sharpness, receiving the name vajra. Now, contemplating the nature of mind contains in meaning both the primary mind and mental factors. 'It also corresponds to the faculty of coming to know what is not yet known' and so forth is the second, the incidental reconciliation. Vajra samādhi and prajñā belong to equal and wondrous awakening. Now, wishing to complete the three uncontaminated faculties, this is used to correspond to the faculty of what is not yet known. The faculty of what is not yet known occurs precisely on the path of seeing; how could it have the meaning of vajra? Therefore it says that in the stage of direct realization, one attains indestructibility. Direct realization is the direct realization of the truths on the path of seeing. The meaning of direct realization is explained in detail in the 'Ten Grounds'.