大般涅槃經集解 50.32

50.32

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.