仁王般若經疏 3.110

3.110

無生智盡智者，別明後身諸功德也。且作一種，唯望分段因盡，得名盡智；苦果不生，名無生智。五分法身者，無漏戒、定、慧、解脫、解脫知見也。第六結位，云住十地阿羅漢梵天位也。三藏師云：羅漢有三處，一三界極名羅漢，見三界煩惱盡；二結盡名羅漢，七地見三界惑非有非無；三生死極佛地名羅漢，見一切惑非有非無。又云分段生死盡名羅漢。梵天位者，初禪梵天王也。言十地者，前三賢加以七，名第十地。第七地內化行者，云行三空觀，空、無相、無願，無漏慧也。百千萬三昧者，無漏定也。弘化者，利益眾生也。

Regarding "the knowledge of non-arising and the knowledge of exhaustion": this specifically explains the various virtues of the final body. To give one interpretation: solely in regard to the exhaustion of the causes of segmented [birth and death], it receives the name "knowledge of exhaustion"; because the fruits of suffering do not arise, it is called the "knowledge of non-arising." The "fivefold dharmakāya" consists of untainted morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Sixth, concluding the rank: it says "dwelling in the tenth-stage arhat and Brahmā rank." The Tripiṭaka master said: "Arhat" has three applications: first, the culmination of the three realms is called arhat, seeing the defilements of the three realms exhausted; second, the exhaustion of the fetters is called arhat, where on the seventh stage one sees that the afflictions of the three realms are neither existent nor non-existent; third, the culmination of birth and death at the Buddha stage is called arhat, seeing that all afflictions are neither existent nor non-existent. It is also said that the exhaustion of segmented birth and death is called arhat. The "Brahmā rank" refers to the Brahmā king of the first dhyāna. Speaking of "tenth stage": the preceding three ranks of sages plus seven are named the tenth stage. Seventh, the transformative activity within the stage: it says "practicing the contemplation of the three [gates of] emptiness," which are emptiness, signlessness, and wishlessness—untainted wisdom. The "hundreds of thousands of myriads of samādhis" are untainted concentration. "Broadly disseminating" means benefiting sentient beings.