仁王護國般若波羅蜜多經疏 2.252

2.252

解曰：自性清淨名本覺性者，即真如也。依《起信論》，上句絕待、下句對待，對不覺等說名本覺。即是諸佛一切智智，此有二義。有說：真如是佛法身，法身智身性相平等、體相相從，亦得名為一切智智，如實非智。有說：真如即一切智。心歸本原冥合不異，相用非無別體也。即以真如為一切智智，二智二身隨應悉故。大文第二結修諸忍。

The commentary states: 'Intrinsic purity is named the nature of original awakening' refers to suchness. Relying on the Awakening of Faith, the upper line is absolute and the lower line is relative: it is named 'original awakening' in contrast to non-awakening and so forth. Regarding 'which is the all-knowledge of the Buddhas', this has two meanings. Some say: suchness is the Buddha's Dharmakāya; the Dharmakāya and the cognition-body are equal in nature and characteristics, and substance and characteristics follow each other, so it can also be named all-knowledge, though in reality it is not cognition. Others say: suchness is precisely all-knowledge. When the mind returns to its original source, it unites subtly without difference, and characteristics and functions are not without separate substance. Thus it takes suchness to be all-knowledge, because both cognitions and both bodies correspond completely. The second major section concludes the cultivation of the various kṣāntis.