仁王般若經疏 2.19

2.19

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.