仁王護國般若波羅蜜多經疏 2.602

2.602

解曰：上兩句明諸佛已修實相，下兩句明有情現當修故。謂契經等文字實相所詮理事，事有斷修、修有萬行，萬行雖別，實相體同，故言實相為佛智母也。有情智母者，謂諸有情實相平等聞名信解，即本母也。又實相者即是本覺，由本覺故發生正智，至究竟覺一切智圓，本覺即是諸佛智母。有情智母者，有情由斯為眾行本，故以本覺為智母矣。從此第三結為智體。

Explanation: The upper two lines clarify that all buddhas have already cultivated the true mark; the lower two lines clarify that sentient beings currently and will cultivate it. This means that the principle and phenomena expounded by the letters and true mark of the sūtras and so forth involve phenomena that are severed and cultivated, and cultivation includes the myriad practices. Although the myriad practices differ, the substance of the true mark is identical; therefore, it is said that the true mark is the mother of the Buddha's cognition. "The mother of cognition of sentient beings": when sentient beings hear the name of the equality of the true mark and generate faithful understanding, this is precisely their fundamental mother. Furthermore, the true mark is innate enlightenment. Because of innate enlightenment, correct cognition arises; reaching ultimate enlightenment, all-knowledge is perfected; innate enlightenment is precisely the mother of cognition of all buddhas. "The mother of cognition of sentient beings": because for sentient beings it serves as the root of all practices, innate enlightenment is regarded as the mother of cognition. Next, the third section concludes that it is the substance of cognition.