仁王般若經疏 2.21

2.21

上忍中行名為薩婆若者，解脫道果位所攝名為上忍位。薩婆若者，此云一切智。此忍因果位別，唯分上下二品；前之四忍同是因位，故各分三品。此無差別中作差別名，豈可定執？此處五忍是通，因果無礙解脫皆名為忍，不同小乘唯見道無礙八忍。第三明因異果中，共觀第一義者，與佛同觀實諦，名共觀也。斷三界心習無明者，依《地論》此斷微智障，名心習無明。觀空諦究竟無礙道中，斷心習無明盡亦斷色習，文略不論耳。言盡相為金剛者，能破生死因果究竟名為盡也。第四明果異因。文云盡相無相為薩婆若者，非但盡相亦盡無相，所謂緣觀並𱷒、境智俱寂始是圓滿顯現，故名盡相無相。薩婆若者，云一切智，證中道一實諦，故云出二諦之外。十地是學果，佛十一地是無學果，絕相非有、備德非無，離染故清淨、離苦故常樂，會於無德絕妄名法身也，故云同真際、等法性。無緣大悲教化一切眾生者，是應身。

Regarding "practicing within the higher patience is called sarvajña": that which is subsumed by the fruition-stage of the path of liberation is named the stage of the higher patience. Sarvajña is translated here as "all-knowledge" (sarvajñatā). This patience is distinguished by cause and fruition stages, being divided into only two grades, higher and lower; the preceding four patiences are all cause-stages, and so each is divided into three grades. Since these designations of distinctions are made where there are no distinctions, how could one cling to them fixedly? Here, the five patiences are pervasive: both the unobstructed [path] of the cause and the liberation [path] of the fruition are called "patience," unlike the Hīnayāna where [patience] refers only to the eight unobstructed patiences of the path of seeing (darśanamārga). Third, within explaining the cause as distinct from the fruition: "contemplating the ultimate truth together" means that one contemplates the real truth together with the Buddha, hence it is called "contemplating together." "Severing the mental habituations of ignorance of the three realms" means, according to the Daśabhūmika-śāstra, that here one severs the subtle cognitive obscurations (jñeyāvaraṇa), which are termed the mental habituations of ignorance. In the ultimate unobstructed path that contemplates the truth of emptiness, when the mental habituations of ignorance are severed completely, form habituations (rūpa-vāsanā) are also severed, though the text leaves this unstated for brevity. The statement "extinction of marks is the vajra" means that being able to completely destroy the cause and fruit of saṃsāra is termed "extinction." Fourth, explaining the fruition as distinct from the cause. The text states: "Extinction of marks [and being] markless is sarvajña." This means not only that marks are extinguished, but that marklessness is also extinguished—that is to say, conditioning and contemplation are both exhausted, and object and cognition are both quiescent, only then becoming completely manifested; hence it is called "extinction of marks [and being] markless." Sarvajña means "all-knowledge"; it realizes the single real truth of the Middle Way, and is therefore said to "transcend beyond the two truths." The tenth ground is the fruition of learning (śaikṣa), while the eleventh ground of the Buddha is the fruition beyond learning (aśaikṣa): transcendent of marks, it is not existent; complete with virtues, it is not non-existent. Free from defilement, it is pure; free from suffering, it is permanent bliss. Converging with being devoid of [fabricated] virtues and having cut off delusion, it is called the dharmakāya; hence it is said to "accord with the true limit and equal the dharmatā." "Transforming and guiding all sentient beings with objectless great compassion" refers to the nirmāṇakāya.