仁王護國般若經疏 4.6

4.6

From "furthermore, the patience of quiescent extinction" downward, fifth, discerns the patience of quiescent extinction. The text has four [parts]. First, marking the name and stations has three [sub-parts]: 1. Marking the name: the previous four patiences did not exhaust the source of phenomena; this single patience quiets all minds and forms and extinguishes imaginations and traces, hence it is named the patience of quiescent extinction, and so forth. From "the buddhas and bodhisattvas" downward, 2. clarifies realization and function. "Diamond" is a metaphor; "samādhi" is concentration. Some consider afflictions to be like diamond, because their hardness and toughness cannot be immediately severed, and none but the power of a buddha's wisdom can sever them—just as in the sūtra, "that which turtle shells and ram horns can break," this is the meaning. Some consider wisdom to be like diamond, able to break afflictions without being harmed by them—as also in the Mahā[parinirvāṇa] Sūtra, "like a diamond jewel vase without the sound of cracking," this is the meaning. Now the buddhas and the bodhisattvas of the tenth bhūmi equally use the patience of quiescent extinction to enter the diamond samādhi, and so forth. From "practicing within the inferior patience" downward, 3. matches the stations: the inferior patience is the cloud of Dharma (dharmameghā), and the superior patience is the buddha. "Sāpohere" (sarvajña) is here translated as sarvajñatā (all-knowledge). Furthermore, the path of non-hindrance is subsumed under the causal station, hence it is named inferior patience; the path of liberation is subsumed under the fruit, hence it is named superior patience. Furthermore, the cloud of Dharma [bodhisattva] and the buddha equally enter the diamond samādhi: the preceding mind is named bodhisattva, and the subsequent mind is named buddha; there being no intermediate state, there are only superior and inferior. The previous four patiences are all causal stations, and therefore each has three grades.