大般涅槃經義記 7.295

7.295

能破義中，初一破法、第二破人、第三破障。就破法中，「安住是中悉破諸法」總以標舉，下別顯之。別中，「見法無常動相」以無常義破壞諸法。「恐怖因」等以苦破法，恐怖因緣是苦因也，「病苦劫盜」是苦果也。「念念滅壞，無有真實」無我破法。「一切魔境無可見相」以空破法。次破人相，於中約就六度破之，先順後反。明破障中，初先立喻，「譬如金剛，擬無不碎」明能破障，金剛無損，障不能壞。下合可知。

In the meaning of being able to shatter, the first shatters dharmas, the second shatters persons, and the third shatters obstacles. Concerning shattering dharmas: "dwelling serenely within it, completely shattering all dharmas" generally introduces and raises it; below, it clarifies it specifically. Specifically: "seeing the impermanence and moving characteristics of dharmas" shatters all dharmas through the meaning of impermanence. "Causes of terror" and so forth shatters dharmas through suffering: causes and conditions of terror are the causes of suffering; "affliction of illness, plunder, and theft" are the fruits of suffering. "Perishing and decaying moment to moment, devoid of anything real" shatters dharmas through non-self. "All realms of Māra having no visible marks" shatters dharmas through emptiness. Next, it shatters the characteristics of persons, doing so with reference to the six perfections, first in forward order and then in reverse. In explaining the shattering of obstacles, it first sets up an analogy: "just like a diamond (vajra), nothing it strikes is not shattered" makes clear that it can shatter obstacles; the diamond suffers no damage, and obstacles cannot destroy it. The application below can be understood.