梵網經古迹記 1.36

1.36

述曰：第六、慧心中「空慧」者，舉第六度。明行相中「非無緣」者，標有所依緣也。慧亦無性，依他起故。何為所依？謂能知體，名之為心。「了別一切法假名主」者，心王性故。「與道通同」者，與慧相應故。既住聖胎，當入聖等，盡是慧心體性功用也。一切能執四倒煩惱，皆由染慧性不明故。故對治之，以慧為首，修不可說種種聞慧以為方便，入於中道一真諦也。次明障空，謂其「無明能障慧」者，離眾緣合，無自相故。言非相不即緣，故非來於緣。既無自性，故「非罪、非八倒、無生滅」也。由此慧明，照而樂空。明真實智已，更智方便，轉變神通，亦智體性所為，以慧用故。

The commentary states: In the sixth, the mind of wisdom, "wisdom of emptiness" adduces the sixth perfections. In clarifying the mental features of practice, "not without conditions" indicates that it has an objective condition upon which it relies. Wisdom also lacks intrinsic nature, because it is other-dependent. What is that upon which it relies? It refers to the knowing essence, which is called the mind. "The master that discerns all phenomena by provisional names" is because of the nature of the mind-king. "In communion with the path" is because it corresponds with wisdom. Abiding already in the noble womb and about to enter the noble [ranks] and so forth are entirely the essential nature and function of the mind of wisdom. All the afflictions of grasping at the four inversions are entirely due to the defiled wisdom whose nature is not clear. Therefore, in counteracting them, taking wisdom as foremost, one cultivates ineffable, various forms of wisdom derived from hearing as the skillful means to enter the single true reality of the Middle Way. Next, he clarifies the emptiness of hindrances: that "ignorance which can hinder wisdom" is separated from the combination of conditions and has no intrinsic characteristic. He states that non-characteristics are not identical to conditions, hence they do not come from conditions. Since they lack an intrinsic nature, they are "neither offenses nor the eight inversions, and without arising or cessation." Due to this clarity of wisdom, it illuminates and delights in emptiness. Having clarified true wisdom, furthermore, the skillful means of wisdom—the transformations and supernormal powers—are also that which is effected by the essence of wisdom, because of the function of wisdom.