大毘盧遮那成佛經疏 3.30

3.30

經云「妙慧慈悲」者，般若有二種：有與六波羅密和合般若、有實相般若。此中意明初句。此慧猶如巧風，能軌匠歌羅羅心使百體成就。行者猶有慧故，則能善知通塞判決是非，於漫荼羅一切事業中動合規矩心無疑滯，乃堪作阿闍梨。以要言之，若同毘盧遮那智業圓滿，是名深行阿闍梨也。慈悲，謂憐愍之心徹於骨髓，諸有所作皆為建立眾生，必使成就無盡法界之樂，度脫無餘眾生界之苦。若無此心，則如胎藏不成，又安能有所含養？乃至毘盧遮那以本願故，住於加持世界，普現悲生漫荼羅，是名深祕阿闍梨。

Regarding the sūtra saying, "Wondrous wisdom and compassion": there are two kinds of prajñā: prajñā conjoined with the six pāramitās, and dharmatā-prajñā. The meaning here clarifies the first clause. This wisdom is like a skillful wind, capable of shaping the kalala mind so that the hundred limbs are perfected. Because the practitioner possesses wisdom, they can thoroughly know the open and blocked, discern right and wrong, and in all activities of the maṇḍala move in accordance with standard rules without doubt or hesitation in mind; only then are they fit to serve as an ācārya. In short, if one is complete in wisdom and deeds identical to Vairocana, this is called an ācārya of profound practice. Compassion means that a mind of pity penetrates to the marrow of the bones, so that whatever one does is entirely for establishing sentient beings, ensuring that they accomplish the joy of the inexhaustible dharmadhātu and are delivered from the suffering of the unremaindered realm of sentient beings. If one lacks this mind, then it is like an embryonic womb that fails to form; how could it contain and nurture anything? Up to Vairocana, who through his original vow abides in the adhiṣṭhāna world and universally manifests the compassion-born maṇḍala, this is called the profoundly secret ācārya.