注維摩詰經 5.78

5.78

[Kumāra]jīva says: The former "emptiness" refers to empty wisdom, and the latter "emptiness" refers to the emptiness of dharmas. Although the nature of dharmas is inherently empty and does not depend on empty wisdom, if there were no empty wisdom, then with respect to oneself they would exist. Because one employs this non-discriminative empty wisdom, one attains their emptiness; thus, with respect to oneself they are empty.
[Seng]zhao says: The arising of wisdom originates in discrimination; but because all dharmas are devoid of characteristics, wisdom is devoid of discrimination. That wisdom is devoid of discrimination is precisely the emptiness of wisdom; that all dharmas are devoid of characteristics is precisely the emptiness of dharmas. Because wisdom does not discriminate dharmas, it simply knows the emptiness of dharmas. How could there be a separate emptiness of wisdom borrowed to empty dharmas? Thus, when wisdom does not discriminate dharmas, at that moment wisdom and dharmas share one and the same emptiness, with no further separate emptiness. Therefore it is said: Because non-discrimination is the emptiness of wisdom, wisdom knows the emptiness of dharmas; there is no separate emptiness of wisdom to empty dharmas.
[Dao]sheng says: When speaking earlier of empty wisdom, it did not mean the wisdom that discriminatively constructs emptiness; it refers merely to one who accords with the principle and attains awakening. If one takes according with the principle as awakening and attains this, and only then they are empty, how could the principle be otherwise?