仁王經疏 3.377

3.377

釋曰：第二登位時分。文有四節：一配五忍、二逕時分齊、三辨所脩德、四顯登住位。言住寂滅忍者，配五忍位，謂寂滅忍。自有二種：一者下品、二者上品。今第十地，即是第五寂滅忍中，位下品忍也。言從始至逕百萬阿僧祇劫者，總計從習種性至灌頂忍，逕百萬阿僧祇劫也。言脩百萬阿僧祇劫功德者，辨所脩德量。言登一切法解脫者，就當得位，即是妙覺。住金剛臺者，金剛三昧，正明等覺如來。或可解脫自有兩種：一者等覺、二者妙覺。今此金剛雖非妙覺解脫果攝，而成等覺解脫，故名登一切法解脫。

Explanation: The second is the duration of ascending the stage. The text has four sections: 1. matching with the five patiences; 2. the scope of elapsed time; 3. explaining the cultivated virtues; 4. showing the stage ascended and abided in. Saying 'the one who abides in the patience of quiescence' matches with the stages of the five patiences; namely, the patience of quiescence. It itself has two kinds: first, the lower grade; second, the upper grade. Now, the tenth bhūmi is the lower-grade patience within the fifth patience of quiescence. Saying 'from the beginning through one million asaṃkhyeya kalpas' calculates as a whole that from the disposition of practice up to the patience of consecration, one traverses one million asaṃkhyeya kalpas. Saying 'cultivating the merits of one million asaṃkhyeya kalpas' explains the quantity of cultivated virtues. Saying 'ascending to liberation from all phenomena' refers to the stage to be attained, which is wondrous awakening. 'Abiding on the diamond terrace' refers to the diamond samādhi, directly indicating the Tathāgata of equal awakening. Or alternatively, liberation itself has two kinds: first, equal awakening; second, wondrous awakening. Now, although this diamond [samādhi] is not subsumed under the liberation fruition of wondrous awakening, it accomplishes the liberation of equal awakening, and is thus called 'ascending to liberation from all phenomena.'