仁王般若經疏 2.21

2.21

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.