仁王般若經疏 2.65

2.65

圓智無相下，第二三行頌佛地上忍，即為六別。圓智者，境盡智無名圓智，即是一切種智。三界王者，無上法王亦十三王外，佛是法輪王。三十生盡者，十地各三生盡也。因成果熟，故言等大覺。大寂無為，即上忍。言金剛者，無惑之金剛也。言一切報盡者，分段、變易俱盡也。言無極悲者，明其恩德，即是無緣大悲。第一義諦常安穩者，涅槃佛性理中精，最名為第一。深有所以名為義。知一切法不二之相，故言常安穩。窮源盡性者，因盡名窮源，見終名盡性。種智常凝，故名云妙智存。上來四十五行，別頌五忍竟。

From "The all-encompassing wisdom is signless" onward, the second [part], comprising three verses, praises the superior patience of the Buddha stage, which is divided into six distinctions. As for "all-encompassing wisdom": when objects are exhausted and wisdom is non-existent, this is called "all-encompassing wisdom," which is precisely the knowledge of all aspects. As for "king of the three realms": the unsurpassed Dharma King is also outside the thirteen kings; the Buddha is the King of the Wheel of the Dharma. As for "thirty births exhausted": each of the ten grounds has three births, which are now exhausted. Because the cause has been accomplished and the fruit is mature, it says "equal to the Great Awakening." "Greatly quiescent and unconditioned" is precisely the superior patience. As for "vajra": it is the vajra [that is free of] delusion. As for "all retributions exhausted": both fragmented [saṃsāra] and transformational [saṃsāra] are completely exhausted. As for "boundless compassion": this explains his compassionate virtue, which is precisely the great compassion without conditions. As for "the primary truth is eternally peaceful": within the principle of the nirvāṇa-buddhadhātu, the quintessential and supreme is called "primary." That which deeply has a reason is called "truth." Knowing the sign of non-duality of all dharmas, it therefore says "eternally peaceful." As for "fathoming the source and exhausting the nature": exhausting the cause is called "fathoming the source"; bringing seeing to an end is called "exhausting the nature." Because the knowledge of aspects is eternally concentrated, it is called "the subtle wisdom endures." The forty-five verses above have concluded the distinct praise of the five patiences.