大般涅槃經疏 22.16

22.16

「善男子」下，第六功德。舊解金剛三昧。若論十地是最後終心，若論三忍即是上忍，退非菩薩名等覺，進非妙覺是金心菩薩。一釋云：具空有二解。二云：但取照有之解，不取空解，空解未足。莊嚴云：金心斷惑盡，引此文「由乾陀山七日並照一切燒盡」，故知等覺斷惑盡。開善解：金心但伏無明，至妙覺佛時斷此一念輕惑即得成佛。《勝鬘》云「佛菩提智能斷」，此文說伏為盡。金心有解乃滿，空解未足引《二十二遇經》及《夫人經》證，廣論其義。觀師云：不可定判其位，應例如般若通貫諸地。又十地太高，第五功德復是何地，不應懸殊。但使與三昧相應，亦不簡高下。舊又解：十地得百三昧已，方得首楞嚴、方入金剛三昧者，進非佛果，退非下地，唯在窮學。此亦不然。此一三昧亦有通別，別據窮學，通亘諸地亦通似道，何異金剛般若通初後地。般若既通，三昧寧別。何者？舉體堅如金剛，舉體定如三昧，舉體利如般若，故經云「金剛三昧有三種名」，下文亦云「佛性五名」。若言終心有斷無斷，乃是二家相扼。為緣利益故作斷不斷說，而其實理非斷不斷（云云）。今謂：莊嚴家引由乾陀山譬偏。何者？夫七日現時，非但能燒由乾陀山，一切洞然。而今不以洞然為諭，但燒草存山者，非譬十地終心斷惑。取七日初出，先照由乾陀，故其草然。明此三昧是初地功德最初斷惑，故以燒草為譬。標、釋、結。初如文。次釋中為三：一略明三昧、二廣明三昧、三釋其名。略中又二：前明自德、次辨化他。自德又二：初明能斷、次舉非。悉能破散是能斷，見一切法是舉非。「住是三昧雖施眾生」下，第二明化他也。「譬如金剛」下，第二廣明，又二：初廣自行、後廣化他。廣自行又三：初能斷、次能見、三重明能斷。初能斷中凡舉八譬，初一譬能斷、後七譬稱歎。「善男子若有菩薩安住」下，第二廣明能見。初一譬能見、次三譬稱歎。「善男子如由乾陀山」下，第三重明能斷，亦有三譬：初一譬能斷、次二譬亡功。「若有菩薩安住」下，第二廣明化他，為四：一變身如佛、二還本處、三斷他惑、四三密示現。示現又四：一口密；二身密；三重明口密，前則一音異適，今明一法異適；四「菩薩」下意密。「何故名為」下，第三釋名。譬有三：初不定譬無相、次不平價譬無苦、後離苦毒譬無畏。結，如文。

From "Good son..." onward is the sixth merit. Older commentaries explained the vajrasamādhi. If discussed in terms of the ten stages, it is the very final mind; if discussed in terms of the three patiences, it is the supreme patience: retreating, one is not a bodhisattva, being termed 'Equal Enlightenment'; advancing, one is not Wondrous Enlightenment—this is the diamond-mind bodhisattva. One explanation says: it is endowed with the two understandings of emptiness and existence. A second says: it takes only the understanding that illuminates existence, not the understanding of emptiness, for the understanding of emptiness is not yet complete. Zhuāngyán says: the diamond-mind severs delusions completely, citing this text: 'Just as the seven suns shining together on Mount Yugandhara burn everything away,' hence one knows Equal Enlightenment severs delusions completely. Kāishàn's explanation: the diamond-mind merely suppresses ignorance; upon reaching the Wondrous Enlightenment of a buddha, severing this single thought of slight delusion, one immediately attains buddhahood. The Śrīmālā Sūtra says, 'The Buddha's bodhi-knowledge can sever it'; this text speaks of suppression as 'exhaustion.' The diamond-mind's understanding is only then full; that the understanding of emptiness is not yet complete is proven by citing the Twenty-Two Encounters Sūtra and the Queen [Śrīmālā] Sūtra, extensively discussing its meaning. Master Guān says: one cannot definitively determine its rank; it should be analogized to prajñā running through all the stages. Furthermore, the tenth stage is too elevated; what stage then would the fifth merit be? They should not be so vastly disparate. As long as one accords with samādhi, no distinction of high or low is made. Older commentaries also explained: only after attaining the hundred samādhis on the tenth stage does one attain śūraṅgama, and only then enter vajrasamādhi; advancing, it is not the fruit of buddhahood; retreating, it is not the lower stages—it resides solely in ultimate study. This is also not so. This single samādhi also has general and specific aspects: specifically, it is based on ultimate study; generally, it spans all stages and also extends to the path of resemblance. How is it different from diamond prajñā spanning the initial and final stages? Since prajñā is general, how could samādhi be specific? Why? In its entire substance it is hard like a diamond; in its entire substance it is quiescent like samādhi; in its entire substance it is sharp like prajñā. Therefore the sūtra says: 'The vajrasamādhi has three names'; below it also says: 'The five names of the buddhadhātu.' If one argues that the final mind has severing or no severing, this is merely two schools clutching at each other's throats. For the benefit of conditions, it is described as severing or not severing, but in actual principle it is neither severing nor non-severing (and so forth). Now I state: the Zhuāngyán school's citation of the simile of Mount Yugandhara is one-sided. Why? When the seven suns appear, they do not only burn Mount Yugandhara, but everything blazes completely. Yet now, the text does not take blazing completely as the simile, but burning the grass while preserving the mountain; this does not liken the final mind of the tenth stage to severing delusion. It takes the seven suns first emerging, first illuminating Yugandhara so that its grass burns. This clarifies that this samādhi is the merit of the first stage, which initially severs delusions; hence burning grass is used as a simile. There are statement, explanation, and conclusion. The first is as in the text. Next, in the explanation there are three parts: first, briefly explaining the samādhi; second, extensively explaining the samādhi; third, explaining its name. In the brief explanation there are again two: first, explaining one's own virtues; next, distinguishing the transformation of others. In one's own virtues there are again two: first, explaining the ability to sever; next, raising what is not. Being able to break apart entirely is the ability to sever; seeing all phenomena is raising what is not. From "abiding in this samādhi, although giving to sentient beings..." onward is the second part, clarifying the transformation of others. From "just as diamond..." onward is the second part, explaining extensively, which again has two: first, extensively explaining one's own practice; later, extensively explaining transforming others. Extensively explaining one's own practice has three parts: first, the ability to sever; second, the ability to see; third, reiterating the ability to sever. In the first part on the ability to sever, eight similes in all are presented: the first simile is the ability to sever, and the latter seven similes are praises. From "Good son, if there is a bodhisattva who abides..." onward is the second part, extensively explaining the ability to see: the first simile is the ability to see, and the next three similes are praises. From "Good son, just as Mount Yugandhara..." onward is the third part, reiterating the ability to sever, which also has three similes: the first simile is the ability to sever, and the next two similes are transcending effort. From "If there is a bodhisattva who abides..." onward is the second part, extensively explaining transforming others, divided into four: first, transforming one's body to be like a buddha; second, returning to the original place; third, severing others' delusions; fourth, manifesting through the three secrets. Manifesting again has four: first, the secret of speech; second, the secret of body; third, reiterating the secret of speech—the former was one sound appropriately understood differently, while now it clarifies one Dharma appropriately understood differently; fourth, from "bodhisattva..." onward, the secret of mind. From "Why is it named..." onward is the third part, explaining the name. There are three similes: first, non-fixity likens signlessness; next, lack of uniform value likens lack of suffering; finally, freedom from bitter poison likens fearlessness. The conclusion is as in the text.