大乘義章 9.12

9.12

第一釋名。金剛三昧，出《涅槃經》。言金剛者，借喻名德。世間金剛有十四義：一能破義，如經中說「譬如金剛所擬之處，無不破壞。」謂壞一切沙礫瓦石及諸鬼毒。三昧如是，能破一切煩惱業苦，及諸外道魔怨等事。二清淨義，如世金剛體無瑕穢。三昧如是，體性清淨無諸垢穢。三體堅義，如世金剛自體堅固，非物能爼。三昧如是，不為一切煩惱業苦、外道魔怨所能阻壞。四最勝義，如經中說「譬如金剛，諸寶中勝。」金剛三昧亦復如是，諸三昧中最為殊勝。五難測義，如經中說「譬如金剛，一切世人無能平價。」金剛三昧亦復如是，一切眾生諸天世人無能平量。六難得義，如世金剛，貧窮之人所不能得。金剛三昧亦復如是，世間眾生所不能得。七勢力義，如轉輪王，金剛輪寶飛行自在有大勢力。三昧亦復如是，具不思議六神通力。故經中說「菩薩住是金剛三昧，及身如佛，遍滿十方恒河沙剎。又一念頃能至十方恒河沙界。」如是等也。八能照義，如世金剛，光明清淨能有所照。金剛三昧亦復如是，能放智光照窮法界。故經說言「菩薩得是金剛定目，一切皆見，明了無障。」九不定義，如經中說「譬如金剛，若置日中色則不定。」金剛三昧亦復如是，以此定力，能於十方現種種身而無定相。十者主義，如轉輪王，金剛輪寶為眾寶主，一切諸寶悉皆隨從。亦如輪王，為諸一切小王隨從。金剛三昧亦復如是，為諸行主，一切諸行悉皆隨從。十一能集義，如世金剛，若有得者一切寶物自然聚集。金剛三昧亦復如是，若有得者，一切種德自然而集。十二能益義，如世金剛，能益貧人。金剛三昧亦復如是，能益眾生。十三莊嚴義，如世金剛，能嚴身首。金剛三昧亦復如是，能嚴行者法身之首。十四無分別義，如世金剛，雖具眾德而無分別。金剛三昧亦復如是，雖有所作而無分別。故經說言「菩薩住是金剛三昧，雖見眾生無眾生想，雖見諸法而無法想，雖有所斷而無斷想，雖有所作而無作想。」菩薩行德具是眾義，如世金剛，是故就喻名曰金剛。言三昧者，是外國語，此云正定。心體寂靜，離於邪亂，故曰三昧。名義如是（此一門竟）。

First, explaining the name. The vajrasamādhi comes from the Nirvāṇa Sūtra. 'Vajra' is an analogy employed to designate its virtues. In the mundane world, a vajra has fourteen meanings: First, the meaning of being able to destroy. As a sūtra says: 'Just as wherever a vajra strikes, nothing is not broken and destroyed'—meaning it breaks all gravel, tiles, stones, and various ghosts and poisons. The samādhi is like this: it can destroy all afflictions, karma, and suffering, as well as all non-Buddhists, the hordes of Māra, and the like. Second, the meaning of purity: just as a worldly vajra is by nature without flaw or defilement, the samādhi is like this: its essential nature is pure and free from all defilements. Third, the meaning of firm substance: just as a worldly vajra is inherently firm and solid, so that nothing can obstruct or crush it, the samādhi is like this: it cannot be obstructed or destroyed by any affliction, karma, suffering, non-Buddhists, or the hordes of Māra. Fourth, the meaning of being supreme. As a sūtra says: 'Just as the vajra is supreme among all jewels,' the vajrasamādhi is also like this: among all samādhis, it is the most supreme. Fifth, the meaning of being difficult to fathom. As a sūtra says: 'Just as with a vajra, no ordinary person in the world can appraise its value,' the vajrasamādhi is also like this: no sentient being, deva, or worldly human can measure it. Sixth, the meaning of being difficult to obtain: just as a worldly vajra cannot be obtained by poor people, the vajrasamādhi is like this: it cannot be obtained by worldly sentient beings. Seventh, the meaning of great power: just as the vajra wheel-jewel of a wheel-turning king flies through the air unhindered and possesses great power, the samādhi is also like this: it possesses the inconceivable power of the six supernormal knowledges (abhijñā). Hence a sūtra says: 'A bodhisattva abiding in this vajrasamādhi has a body like a Buddha, filling all lands in the ten directions as numerous as the sands of the Ganges; moreover, in a single thought-moment he can reach realms as numerous as the sands of the Ganges in the ten directions,' and so forth. Eighth, the meaning of being able to illuminate: just as a worldly vajra has pure radiance that can illuminate, the vajrasamādhi is also like this: it can emit the light of wisdom to illuminate the ultimate reaches of the dharmadhātu. Hence a sūtra says: 'A bodhisattva who attains this vajra-samādhi eye sees everything clearly without obstruction.' Ninth, the meaning of being indeterminate. As a sūtra says: 'Just as with a vajra, if it is placed in the sunlight, its color is not fixed,' the vajrasamādhi is also like this: by the power of this samādhi, one can manifest various bodies in the ten directions without any fixed form. Tenth, the meaning of being master: just as the vajra wheel-jewel of a wheel-turning king is master of all jewels, and all jewels follow it, and just as the wheel-turning king is followed by all minor kings, the vajrasamādhi is also like this: it is the master of all practices, and all practices follow it. Eleventh, the meaning of being able to gather: just as in the world with a vajra, if someone obtains it, all precious treasures naturally gather, the vajrasamādhi is also like this: if someone obtains it, all kinds of virtues naturally gather. Twelfth, the meaning of being able to benefit: just as a worldly vajra can benefit poor people, the vajrasamādhi is also like this: it can benefit sentient beings. Thirteenth, the meaning of adornment: just as a worldly vajra can adorn one's body and head, the vajrasamādhi is also like this: it can adorn the head of the practitioner's dharmakāya. Fourteenth, the meaning of non-discrimination: just as a worldly vajra, though possessing all virtues, is without discrimination, the vajrasamādhi is also like this: although it performs actions, it is without discrimination. Hence a sūtra says: 'When a bodhisattva abides in this vajrasamādhi, though seeing sentient beings he has no conception of sentient beings; though seeing dharmas he has no conception of dharmas; though having something to sever he has no conception of severing; though having something to do he has no conception of doing.' The virtues of a bodhisattva's practice possess all these meanings, just like a worldly vajra; therefore, by analogy, it is called 'vajra'. As for 'samādhi', it is a foreign word; here it is translated as 'right concentration'. The mental substance is tranquil and free from wrongful distraction; therefore it is called samādhi. Such is the meaning of the name. (This concludes the first section.)