大般若波羅蜜多經般若理趣分述讚 3.129

3.129

讚曰：自下第二釋其所由。以有情本調伏性，實相即是法身無上正等菩提。此說實相本性菩提，亦是能觀觀照般若，法性法相體不異故。如刀之利，體無別故。由此故知忿之本性亦是諸佛一切智智。此有多解，真智俗智各得一名。第二解云：一切智者佛也。又言：智者佛所成智。此本性般若即佛之智，以忿即真如，亦即佛之智。故煩惱性即是覺分，更無異故。又復覺知是煩惱，故永不起之。法性本同，用不異故。又調伏性即是實相，菩提亦是實相。般若亦是諸佛智之本性，本性名智，智之本故。四名雖有別，體一故相即。智及智處皆名般若，義意同故。

The commentary says: From here below is the second, explaining its reason. Because the fundamental discipline nature of sentient beings is the true nature, it is the unsurpassed complete awakening of the dharmakāya. This refers to the fundamental-nature bodhi of the true nature, which is also the illuminating prajñā of the contemplating subject, because dharma-nature and dharma-characteristics are not different in substance. Just as with the sharpness of a knife, there is no difference in substance. From this one knows that the intrinsic nature of anger is also the knowledge of all modes of the Buddhas. For this there are multiple explanations: the true wisdom and the conventional wisdom each receive one name. A second explanation says: 'the omniscient one' is the Buddha. It is also said: 'knowledge' is the wisdom accomplished by the Buddha. This prajñā of intrinsic nature is the Buddha's wisdom; since anger is identical to thusness, it is also the Buddha's wisdom. Therefore the nature of afflictions is itself the factor of awakening, with no difference whatsoever. Furthermore, because one awakens and knows that it is an affliction, one never arouses it. Because their dharma-nature is fundamentally identical, their function is not different. Moreover, the discipline nature is the true nature, and bodhi is also the true nature. Prajñā is also the intrinsic nature of the Buddhas' wisdom; the intrinsic nature is named wisdom because it is the root of wisdom. Although the four names are distinct, their substance is one and therefore they are mutually identical. Both wisdom and the object of wisdom are named prajñā, because their significance and meaning are identical.