仁王般若經疏 3.118

3.118

觀佛下，明十地。文有三段：初明地中功能。善男子從習忍至灌頂下，第二挍量顯勝彰行分齊，簡因異果，亦云見性不見性異。從常修一切下，第三結勸入位。就初明地中功能有四：第一觀佛者，法雲地名也。第二住寂滅忍者，標忍名也。此第十地共佛同在一忍，合為第十三法師也。言住寂滅忍者，若就其別，唯取第十下品寂滅忍；若就其通，通明佛及菩薩皆名寂滅忍也。第三明地中修行時節，文云逕百萬等，明修行時長久，類前應云十三僧祇。百萬阿僧祇劫功德者，明地起行廣多。第四彰位分齊高極者，文云登一切法解脫住金剛臺者，第十地以為金剛臺也。亦可此句舉果顯因，名佛以為金剛臺。以彼十地因滿，故佛住金剛臺果也。

From "Contemplating Buddha" onward explains the tenth stage. The text has three sections: first, explaining the functions within the stage; second, from "Good sons! From the patience of practice to the crowning samādhi" onward, evaluating and revealing superiority and showing the limits of practice, distinguishing the cause from the fruit, also termed the difference between seeing nature and not seeing nature; third, from "constantly cultivating all" onward, concluding with exhortation to enter the rank. Within the first, explaining the functions within the stage, there are four points: first, "Contemplating Buddha" is the name of the Dharma Cloud Stage. Second, "dwelling in the patience of quiescence and extinction" indicates the name of the patience. This tenth stage shares one and the same patience together with the Buddha, combining into the thirteenth Dharma master. Regarding "dwelling in the patience of quiescence and extinction": if taken specifically, it takes only the lower-grade patience of quiescence and extinction of the tenth stage; if taken comprehensively, it comprehensively explains that both Buddha and bodhisattvas are termed the patience of quiescence and extinction. Third, explaining the period of practice within the stage: the text says "having passed through a million" and so forth, explaining the long duration of practice; analogous to the earlier [number], it should say thirteen asaṃkhyeyas. "The merits of a million asaṃkhyeya kalpas" explains that the practices undertaken in this stage are vast and manifold. Fourth, showing the culmination and supreme height of the rank: the text says "ascends to liberation from all phenomena and dwells on the vajra terrace," regarding the tenth stage as the vajra terrace. It may also be that this phrase raises the fruit to reveal the cause, naming the Buddha as the vajra terrace. Because the causes of that tenth stage are fulfilled, the Buddha dwells in the fruit of the vajra terrace.