仁王經疏 2.91

2.91

釋曰：第三、約諦辨異。三賢多住世諦，十地多住真諦。度三賢故，超世諦；度十地故，超第一義諦。超世諦故非有、超第一義諦故非無，故為第十一地。薩云若覺，自有兩說。一云：薩婆若名一切智，薩云若名一切種智。若依《本記》，皆翻一切智，言湛然清淨、常住不變，同真際、等法性者，重釋薩云若。常住之相，諸說不同。一云：即准此文，如來常住無生無滅。一云：為相續常，故說常住，具如三身章。

Explanation: Third, discerning distinctions with reference to the truths. The three stages of worthies mostly abide in conventional truth; the ten bhūmis mostly abide in ultimate truth. Because it transcends the three stages of worthies, it transcends conventional truth; because it transcends the ten bhūmis, it transcends paramārtha-satya. Because it transcends conventional truth, it is non-existent; because it transcends paramārtha-satya, it is not non-existent; therefore it is the eleventh bhūmi. Regarding sarvajña-realization, there are two explanations. One says: *sapojia* (sarvajña) is called "all-knowledge," while *sayunjia* is called "all-modes knowledge." If relying on the Original Commentary, both are translated as "all-knowledge." The phrase "serene and pure, eternal and unchanging, identical with the limit of reality, equal to the nature of phenomena" re-explains *sayunjia*. Regarding the characteristic of being eternal, various explanations differ. One says: directly based on this passage, the Tathāgata is eternal, without arising and without ceasing. Another says: it is an uninterrupted permanence, and for that reason is called eternal, fully explained as in the chapter on the three bodies.