仁王般若經疏 2.19

2.19

第五明寂滅忍。寂者是定，滅者是慧。寂而常照、照而常寂，故名寂滅忍。文有五：初明位地分齊；二入金剛三昧下，明行差別；三共觀下，明因異果；四盡相無相下，彰果異因；五善男子一切眾生下，歎果殊勝。初文云佛與菩薩同用此忍者，是法雲地菩薩。依《地論》斷於諸法中不得自在障，為無礙道。佛者，一切智、一切種智依止，智體圓滿，名解脫道。前之四忍，斷生死未盡，不得寂滅之名。第二明行差別。入金剛三昧下忍中行名菩薩者，此定堅固永不退，名金剛三昧。無礙道因位所攝，名下忍。依《地經》攝報果得十不可說佛土微塵三昧等。

Fifth, clarifying the patience of quiescent extinction. "Quiescence" is concentration; "extinction" is wisdom. Being quiescent and constantly illuminating, illuminating and constantly quiescent, it is therefore called the patience of quiescent extinction. The text has five parts: first, it clarifies the extent of the stage; second, from "enters the vajra-samādhi" down, it clarifies the distinctions in practice; third, from "jointly contemplating" down, it clarifies that the cause differs from the fruit; fourth, from "the exhaustion of marks and the markless" down, it shows that the fruit differs from the cause; fifth, from "good men, all sentient beings" down, it praises the excellence of the fruit. In the first passage, stating that "the Buddha and bodhisattvas both employ this patience", [the bodhisattva] is the bodhisattva of the Dharma Cloud Bhūmi. According to the *Daśabhūmikabhāṣya*, severing the obstacle of lack of sovereignty among all dharmas is the unobstructed path. "The Buddha" is the support of sarvajñā and the knowledge of all aspects; their cognitive substance is complete, which is called the path of liberation. The preceding four patiences have not completely severed saṃsāra and do not obtain the name of quiescent extinction. Second, clarifying the distinctions in practice: regarding "one who enters the vajra-samādhi and acts within the lower patience is named a bodhisattva", this concentration is solid and never regresses, and is called the vajra-samādhi. Being subsumed under the causal position of the unobstructed path, it is called the lower patience. According to the *Daśabhūmika Sūtra*, through the fruit of retribution they attain samādhis as numerous as the dust motes of ten ineffable Buddha lands, and so forth.