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# 仁王護國般若波羅蜜多經疏 2.252

仁王護國般若波羅蜜多經疏 2.252

- **Language:** Classical Chinese

### [2.252](https://indike.org/pramana/in.bauddha.taisho.1709.2.252)

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.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.252) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.252](https://indike.org/pramana/in.bauddha.taisho.1709.2.252) · Pramāṇa
