梵網經古迹記 1.72

1.72

述曰：第四、達心中，「達照」者，舉章門也。「忍順一切實性」者，印順真俗無倒性也。俗性「無縛」，真性「無解」。言「無礙」者，總標也。「法達」等四，別出也。如次法義辭辨無礙，無礙名「達」。所達三世因果所化眾生，根行如如，不增不減。體性既空，無實法用，無假法用，無假名用。既無三用，故言「用用空」。彼體用空亦空，故言「空空」。如處緣空，能照亦空，是名「通達一切法空」。結智行相云：「空空如如，相不可得」。

The commentary states: In the fourth [mind], the mind of penetrating comprehension, "penetrating illumination" introduces the chapter heading. "Forbearing and according with all real natures" means certifying and according with the non-erroneous natures of the true and conventional. The conventional nature is "without bondage," and the true nature is "without liberation." The phrase "without obstruction" is a general heading. The four, including "penetrating comprehension of phenomena," are individually detailed. In sequence, they are unobstructedness regarding dharmas, meanings, phrasing, and eloquence; unobstructedness is called "penetrating comprehension." The living beings to be transformed, who are the causes and effects of the three times that are penetrated, have faculties and practices that are suchness, neither increasing nor decreasing. Their essential nature being empty, they have no real dharmic function, no provisional dharmic function, and no provisional nominal function. Since they lack these three functions, it is said that "function and function are empty." The emptiness of their substance and function is also empty, hence it says "emptiness is empty." Since the cognitive object of suchness is empty, that which can illuminate is also empty; this is called "thoroughly penetrating the emptiness of all phenomena." Concluding with the characteristics of the practice of wisdom, it says: "Emptiness is empty and suchness is such; characteristics cannot be apprehended."