瑜伽論記 4.378

4.378

第十金剛喻三摩地中，謂最後邊學三摩地者，既云最後邊，故知唯是一念非多剎那，而對法第十一云：通取加行無間二道為金剛定者，三藏云：最後加行道生最細現種已滅，最後無間道生最細隨眠已滅，名有功能，總此二名為金剛，下以三義釋：一、最第一者，作用：一、以斷惑集善辨無學果；二、用究竟故。二、最尊勝者，於學行中最尊最勝，為諸菩薩之所宗仰三極堅窂如世金剛，得此名下以二義束釋此金剛喻定，依薩婆多正義總有千九十六，謂依未至定百六十四，乃至第四定亦爾，空處五十二，識處三十六，無所有處二十四，廣說如婆沙二十八卷，今大乘宗二乘依九地色六無色三，菩薩唯第四靜慮。

Regarding the tenth, the diamond-like samādhi, with respect to 'the final stage of the learner's samādhi': since it says 'final stage', one therefore knows that it is only a single thought-moment and not multiple kṣaṇas. Yet the eleventh fascicle of the Abhidharma[-samuccayavyākhyā] states: 'It comprehensively takes the two paths of preparation and uninterruptedness as the diamond-like concentration.' The Tripiṭaka Master says: When the final path of preparation arises, the subtlest manifest [defilements] and seeds have already been extinguished; when the final uninterrupted path arises, the subtlest latent proclivities have already been extinguished; this is termed 'possessing efficacy'. Grouping these two together, they are named 'diamond-like'. Below, it is explained by three meanings: First, 'the supreme', which concerns function: (1) through severing defilements and gathering good, it discerns the fruit of non-learning; (2) because its function is consummate. Second, 'the most venerable and superior': among the practices of learners, it is the most venerable and most superior, reverently upheld by all bodhisattvas. Third, 'extremely firm and solid', like a worldly diamond; receiving this name. Below, it summarizes and explains this diamond-like concentration by two meanings. Relying on the orthodox tenets of the Sarvāstivādins, there are in total 1,096: namely, 164 relying on the threshold concentration (anāgamya), and up to the fourth dhyāna it is also like this; 52 in the station of infinite space, 36 in the station of infinite consciousness, and 24 in the station of nothingness; detailed explanations are as in the twenty-eighth fascicle of the Vibhāṣā. Now, in the Mahāyāna tradition, the two vehicles rely on nine stages—six in the form realm and three in the formless realm—while the bodhisattva relies solely on the fourth dhyāna.