大般涅槃經集解 50.32

50.32

案寶亮曰：第六功德，以金剛三昧為體。金剛三昧即一切智，于時集諦累盡，體由是苦無常。苦果亦謝，無學佛果任運而來，則金剛心時始是功用心滿。名為學佛，不得稱無學，所以說金剛眾定之極。就此一切德中，略科為八段：第一從「悉能破散一切諸法」下，明得金剛定時，知世諦理窮。第二從「住是地中乃至不見一眾生實」下，明悉見真諦理周。第三從「一切三昧悉來歸屬」下，明得此定時，一切三昧皆來歸屬金剛三昧。第四從「譬如有人在大海浴」下，明得此定時，非唯歸屬而已，即用此眾定為體，一心之中得用一切定也。第五從「若有菩薩住金剛定，見一切法無障礙」下，明得天眼通滿。第六從「如由乾陀」已下，明漏盡通滿。第七從「若有菩薩住金剛三昧，於一念中能變身如佛」下，明身通用備。第八從「譬如金剛若在日中色則不定」下，頻有三譬來讚歎金剛三昧，能種種變應，無不益物也。所以證金剛心時，結累永盡照理周者，正以此文為據也。

Baoliang comments: The sixth merit has the vajrasamādhi as its essence. The vajrasamādhi is precisely omniscience. At that time, the defilements of the truth of origin are completely exhausted, while the essence is still characterized by suffering and impermanence. When the karmic fruition of suffering also passes away, the aśaikṣa fruit of buddhahood naturally arrives; thus, at the time of the diamond mind, effortful practice is first fulfilled. It is termed 'learning buddhahood' and cannot yet be called aśaikṣa; this is why vajra is said to be the ultimate of all samādhis. Within all these merits, they are briefly divided into eight sections: First, from 'It is fully able to shatter all dharmas' onward, it clarifies that upon attaining the vajrasamādhi, one's knowledge of the principle of conventional truth reaches the utmost. Second, from 'Abiding in this stage, up to not seeing even a single sentient being as real' onward, it clarifies that one universally sees the principle of the ultimate truth with complete thoroughness. Third, from 'all samādhis come and belong to it' onward, it clarifies that upon attaining this samādhi, all samādhis come to belong to the vajrasamādhi. Fourth, from 'Just as when a person bathes in the great ocean' onward, it clarifies that upon attaining this samādhi, not only do they belong to it, but one takes these various samādhis as one's essence, and within a single mind one can employ all samādhis. Fifth, from 'If there is a bodhisattva who abides in the vajrasamādhi, seeing all dharmas without obstruction' onward, it clarifies that the attainment of the divine eye superknowledge is fulfilled. Sixth, from 'Just as Mount Yugandhara' onward, it clarifies that the superknowledge of the exhaustion of outflows is fulfilled. Seventh, from 'If there is a bodhisattva who abides in the vajrasamādhi, who in a single thought can transform their body to be like a Buddha' onward, it clarifies that the bodily superknowledges are fully equipped and functioning. Eighth, from 'Just as a diamond in the sunlight has indefinite colors' onward, there are three successive similes praising the vajrasamādhi, showing that it can perform various manifestations and adaptations, leaving none without benefit. The proof that at the time of the diamond mind fetters are forever exhausted and illumination of the principle is complete is precisely grounded in this passage.