仁王經疏 2.471

2.471

釋曰：自下第二逐難重釋。謂前文云修諸佛智母，或云性根本智母，其相難解，故今重釋。文別有二：初釋理性、後「菩薩」下。重釋。文別有二：初釋理性、後「菩薩」下，重釋行性。此即初也。謂前所說性根本智母者，即三乘身中理性般若，不生不滅，自性常住。是故一切眾生以此為佛性。即以此文，一切眾生皆有真如佛性，或可三乘菩薩皆名為覺，用此實相般若為三乘覺性。

The commentary states: From here below, the second part explains again point by point according to difficulties. That is to say, the previous text says "cultivate the mother of all buddhas' wisdom," or says "the root mother of wisdom of nature," whose characteristics are difficult to understand, so now it explains them again. The text has two distinct parts: first, explaining the principle-nature; later, below "bodhisattvas," explaining again. The text has two distinct parts: first, explaining the principle-nature; later, below "bodhisattvas," explaining again the practice-nature. This is the first. That is to say, what was previously called "the root mother of wisdom of nature" is precisely the prajñā of principle-nature within the bodies of the three vehicles, neither arising nor ceasing, its self-nature eternally abiding. Therefore, all sentient beings take this as the buddha-nature. Namely by this text, all sentient beings possess the tathatā buddha-nature; or alternatively, the bodhisattvas of the three vehicles are all called "awakening," using this true-mark prajñā as the nature of awakening for the three vehicles.