大乘義章 9.13

9.13

次辨體性。於中有二：一就心法分別、二就心體分別。言心法者，所謂一切諸心數法。今此三昧，諸心法中用慧為體，觀理斷結唯慧能故。是何等慧？小乘法中，四諦之慧。緣覺法中，十二緣慧。大乘法中，了達法界如實慧也。體性如是。若論眷屬，曠備法界一切種德。問曰：若此體是慧者，何故經中說為三昧？釋有四義：一諸心數法更相受名。如四念處，體實是慧而名為念，此亦如是。二從伴稱。是金剛慧，共定相隨，故從伴目說為三昧。良以散慧無所成辦，即定之慧堪有所能，故此金剛從伴名矣。三就能為名。是金剛慧，能令諸行正定不動，故從功能名曰三昧。四隨義受稱。是金剛慧體含多義，於中含有正定安固不動之義，故曰三昧。心法如是。次就心體。言其體性，心別有三：一者事識，所謂六識緣事之心。二者妄識，亦名業識，亦名現識，所謂第七虛妄之心。三者真識，所謂第八如來藏心。小乘金剛用彼分別事識為體，於事識中第六意識分別觀解能斷四住，不為四住煩惱所壞，故曰金剛。大乘法中，金剛有二：一緣治金剛、二者真證。緣治金剛，妄識為體，於妄識中觀空之解能除闇障，不為闇惑之所破壞，故曰金剛。真證金剛，真識為體，真識之心本性清淨，空義隱覆遂成垢染，息除妄染心淨照明，照明淨慧證法本如，不見一法可起妄想，不起妄故能除闇惑，不為惑障之所破壞，故名金剛。以是金剛體是真故，故經中說以為佛性智印三昧首楞嚴等。體性如是（此二門竟）。

Next, the essential nature is analyzed. Herein there are two [perspectives]: first, differentiation in terms of mental factors; second, differentiation in terms of the mental essence. Regarding mental factors: this refers to all mental factor dharmas (caittas). Now, in this samādhi, among the mental factors, prajñā is taken as its essence, because contemplating principle and severing fetters can only be accomplished by prajñā. What kind of prajñā is it? In the Hīnayāna teaching, it is the prajñā of the four noble truths. In the pratyekabuddha teaching, it is the prajñā of the twelve links of dependent origination. In the Mahāyāna teaching, it is the prajñā of reality that fully comprehends the dharmadhātu. Its essential nature is like this. If discussed in terms of its retinue, it extensively possesses all varieties of virtues of the dharmadhātu. Question: If its essence is prajñā, why is it called a samādhi in the scriptures? The explanation has four meanings: First, the various mental factors borrow names from one another. Just as with the four applications of mindfulness, whose essence is actually prajñā yet they are named mindfulness, this is likewise so. Second, it is named after its associate. This adamantine prajñā is accompanied by samādhi, and therefore, following its associate, it is called a samādhi. Truly, because scattered prajñā accomplishes nothing, while prajñā endowed with samādhi is capable of achievement, this vajra takes its name from its associate. Third, it is named after its function. This adamantine prajñā is able to cause all practices to become correctly concentrated and immovable; therefore, after its function, it is called samādhi. Fourth, it receives its name according to meaning. The essence of this adamantine prajñā encompasses many meanings, among which it encompasses the meaning of correct concentration, stability, and immobility; hence it is called samādhi. Such is it in terms of mental factors. Next, in terms of the mental essence: speaking of its essential nature, mind has three distinct [aspects]: First is phenomenal consciousness, which refers to the mind of the six consciousnesses conditioning phenomena. Second is deluded consciousness, also called karmic consciousness, also called manifestation consciousness, which refers to the seventh, false mind. Third is true consciousness, which refers to the eighth mind of the tathāgatagarbha. The Hīnayāna vajra takes that discriminative phenomenal consciousness as its essence; within phenomenal consciousness, the discriminative contemplative understanding of the sixth, mental consciousness can sever the four entrenchments and cannot be destroyed by the afflictions of the four entrenchments, hence it is called vajra. In the Mahāyāna teaching, the vajra has two kinds: first, the vajra of conditioning antidotes; second, [the vajra of] true realization. The vajra of conditioning antidotes takes deluded consciousness as its essence; within deluded consciousness, the understanding that contemplates emptiness can eliminate dark hindrances and cannot be destroyed by dark delusions, hence it is called vajra. The vajra of true realization takes true consciousness as its essence; the mind of true consciousness is intrinsically pure by nature, but being concealed by the meaning of emptiness, it consequently becomes defiled. When false defilements are brought to rest, the mind becomes pure, luminous, and clear; this luminous, clear, and pure prajñā realizes that dharmas are fundamentally thus, not seeing a single dharma from which false thoughts could arise. Because it does not give rise to falsehood, it can eliminate dark delusions and cannot be destroyed by the hindrance of delusions; therefore it is named vajra. Because the essence of this vajra is the real, the scriptures speak of it as the Buddha-nature, the seal of knowledge, the samādhi, the Śūraṅgama, and so forth. Such is its essential nature (here ends the second section).