大乘義章 9.15

9.15

次就位論。金剛之義，有通有別。小乘法中，通別有五：一簡聖異凡，見道已上無漏聖慧能破難壞，通名金剛。二簡修異見，唯取修道對治無礙以為金剛，餘者皆非。三簡上異下，如《雜心》說，唯非想地見修無礙是其金剛，餘者悉非。四簡勝異劣，如《雜心》說，唯非想地修道無礙以為金剛，餘者皆非。五簡終異始，唯非想地修道治中末後一治是其金剛，餘者皆非。以此窮終破障畢竟，故偏說之。大乘法中，通別有五：一簡信異謗，十信已上信心成就，永離謗法，同曰金剛。二簡住異退，習種已上解行成就，堅固難壞，齊名金剛。三簡出世異於世間，初地已上證真無漏，能破惑妄，不可破壞，悉名金剛。四簡上異下，第十地中一切智能皆名金剛。故《地經》中十地菩薩，初入地時得離垢三昧，離垢三昧猶是金剛破障之義。五簡終異始，其唯最後窮終一念以為金剛。故《地持》云「於最後身菩提樹下，得眾相離垢障三昧，名金剛三昧所攝。」以斯准驗，局在窮終。位分如是（此四門竟）。

Next, discussing it in terms of stages. The meaning of "vajra" has both general and specific [usages]. In the teachings of the Hīnayāna, there are five general and specific [meanings]: First, distinguishing the noble from the ordinary: untainted noble prajñā from the path of seeing upward can shatter [defilements] and is hard to destroy, so it is generally called vajra. Second, distinguishing [the path of] cultivation from [the path of] seeing: taking only the unobstructed path of remedy on the path of cultivation to be the vajra, whereas all others are not. Third, distinguishing higher from lower: as the Saṃyuktābhidharma-hṛdaya says, only the unobstructed path of seeing and cultivation in the stage of neither-conceptualization-nor-non-conceptualization is the vajra, whereas all others are not. Fourth, distinguishing superior from inferior: as the Saṃyuktābhidharma-hṛdaya says, only the unobstructed path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization is taken to be the vajra, whereas all others are not. Fifth, distinguishing the end from the beginning: only the very last remedy among the remedies of the path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization is the vajra, whereas all others are not. Because it reaches the very end and shatters obstacles completely, it is spoken of specifically. In the teachings of the Mahāyāna, there are five general and specific [meanings]: First, distinguishing faith from slander: from the ten faiths upward, when the mind of faith is perfected and one is forever free from slandering the Dharma, all are called vajra. Second, distinguishing abiding from falling back: from the lineage of practice upward, when understanding and practice are perfected, being solid and hard to destroy, all are alike called vajra. Third, distinguishing the supramundane from the mundane: from the first bhūmi upward, realizing true untaintedness, being able to shatter delusion and falsehood, and being indestructible, all are called vajra. Fourth, distinguishing higher from lower: all prajñā and abilities in the tenth bhūmi are called vajra; thus the Daśabhūmika Sūtra says that when a tenth-bhūmi bodhisattva first enters the bhūmi, they attain the stainless samādhi, and the stainless samādhi is still the meaning of vajra shattering obstacles. Fifth, distinguishing the end from the beginning: it takes only the very last, ultimate single thought-moment to be the vajra; thus the Bodhisattvabhūmi says: "In the final body beneath the bodhi tree, one attains the samādhi free from the stains and obstacles of all characteristics, which is said to be subsumed under the vajra-samādhi." Judging and verifying by this, it is restricted to the ultimate end. The classification of stages is like this (these four sections are concluded).