金剛經纂要刊定記 2.132

2.132

相應等者。本覺即如來藏自性清淨心，非新生故言本，不頑暗故言覺。慧即始覺也，依體起用故云之慧，始即同本故曰相應。然本覺與慧不一不二，以不二故故言相應，以不一故故言之慧。故資聖云：「妄心見俗曰無明，悟心照真為般若。」俗境萬有見心必異，真空理一悟自無差，第一義空離照無理，清淨本覺即理是照。又《涅槃》云：「佛性者名第一義空，第一義空名為智慧。」此等皆證體用非一非二義也。然本即實相，始即觀照。

Regarding 'corresponding', and so forth: Original enlightenment is the naturally pure mind of the tathāgatagarbha; because it is not newly arisen, it is called 'original', and because it is not dull and dark, it is called 'enlightenment'. Wisdom (hui) is initial enlightenment; because function arises reliant upon essence, it is called 'the wisdom of [original enlightenment]'; because initial [enlightenment] is identical with original [enlightenment], it is said to 'correspond'. However, original enlightenment and wisdom are neither one nor two: because they are not two, it is said to 'correspond'; because they are not one, it is called 'the wisdom of [it]'. Thus Zisheng says: 'When the deluded mind sees the conventional, it is called ignorance; when the awakened mind illuminates the real, it is prajñā.' Conventional objects are the myriad existing things, so the seeing mind must differ; the principle of true emptiness is one, so the awakened nature is naturally without disparity. In the emptiness of the ultimate truth, apart from illumination there is no principle; pure original enlightenment is itself principle and illumination. Furthermore, the Nirvāṇa [Sūtra] says: 'Buddha-nature is named the emptiness of the ultimate truth; the emptiness of the ultimate truth is named wisdom.' These all bear witness to the meaning that essence and function are neither one nor two. Thus the original is ultimate reality, and the initial is contemplative illumination.