大般涅槃經疏 22.16

22.16

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.