仁王護國般若波羅蜜多經疏 2.607

2.607

問：為復實相為緣生智、為復實相即為智母？答：有二義。有說：實相體常不變，因聲詮顯，名言故熏。熏發識中本無漏種，從種起現證實相理，因彼緣彼正智得生，故說實相名為智母。有說：實相即是本覺，因中本覺有勝堪能，令未無明漸次微劣，初地分顯名為始覺，果位頓圓名一切智，說因本覺即為智母。法相法性，幸而參詳。從此第二明三乘性。

Question: Is the true mark the condition that generates cognition, or is the true mark itself the mother of cognition? Answer: There are two meanings. Some say: The substance of the true mark is eternal and unchanging; revealed through sound, it is perfumed by nominal designations. This perfumes and activates the inherently untainted seeds within consciousness; arising from the seeds into manifestation, one realizes the principle of the true mark. Because of that and conditioned by that, correct cognition arises; hence the true mark is called the mother of cognition. Others say: The true mark is innate enlightenment. In the causal stage, innate enlightenment possesses superior capacity, causing ignorance to gradually weaken; partially revealed at the first bhūmi, it is called initial enlightenment; suddenly perfected at the fruitional stage, it is called all-knowledge. Thus, innate enlightenment in the causal stage is said to be the mother of cognition. May both the Dharma characteristics (Faxiang) and the Dharma nature (Faxing) perspectives be consulted and examined. Next, the second section explains the nature of the three vehicles.