宗本義
The Essential Meaning of the Teaching
本無、實相、法性、性空、緣會，一義耳。何則？一切諸法，緣會而生。緣會而生，則未生無有，緣離則滅。如其真有，有則無滅。以此而推，故知雖今現有，有而性常自空。性常自空，故謂之性空。性空故，故曰法性。法性如是，故曰實相。實相自無，非推之使無，故名本無。言不有不無者，不如有見常見之有，邪見斷見之無耳。若以有為有，則以無為無。夫不存無以觀法者，可謂識法實相矣。雖觀有而無所取相，然則法相為無相之相，聖人之心為住無所住矣。三乘，等觀性空而得道也。性空者，謂諸法實相也。見法實相故云正觀，若其異者便為邪觀。設二乘不見此理，則顛倒也。是以三乘觀法無異，但心有大小為差耳。漚和般若者，大慧之稱也。諸法實相，謂之般若；能不形證，漚和功也。適化眾生，謂之漚和；不染塵累，般若力也。然則般若之門觀空，漚和之門涉有。涉有未始迷虛，故常處有而不染；不厭有而觀空，故觀空而不證。是謂一念之力權慧具矣。一念之力權慧具矣，好思，歷然可解。泥洹盡諦者，直結盡而已，則生死永滅，故謂盡耳；無復別有一盡處耳。
Non-originality, ultimate reality, the nature of phenomena, inherent emptiness, and conditioned arising—these are but different names for the same principle. Why is this so? All things come into being through conditions coming together. Because they arise through conditions, before those conditions assemble they do not exist. And when conditions disperse, they cease. If they were truly real, they would not cease. Reasoning from this, we can see that even though things now appear to exist, their nature is always inherently empty. Because their nature is always inherently empty, we call it "inherent emptiness." Because of inherent emptiness, we call it "the nature of phenomena." Since the nature of phenomena is thus, we call it "ultimate reality." Ultimate reality is itself non-existent; it is not made non-existent by our reasoning. For this reason, it is called "non-originality." When we say it is neither being nor non-being, we do not mean the "being" perceived by those who cling to eternalism, nor the "non-being" perceived by those who cling to nihilism. If you take existence as existence, then you take non-existence as non-existence. To be able to observe phenomena without clinging to either existence or non-existence—this may be called "recognizing the ultimate reality of phenomena." One can observe existence without grasping at any sign. When this is so, the characteristic of phenomena is the characteristic of no-characteristic, and the sage's mind abides without dwelling anywhere. The three vehicles all equally realize the truth of inherent emptiness and attain the path. "Inherent emptiness" refers to the ultimate reality of all phenomena. Seeing the ultimate reality of phenomena is called "right view." Anything else is wrong view. If those of the two lesser vehicles did not see this principle, they would be mistaken. Therefore, the three vehicles observe phenomena without difference; the only difference lies in the scope of their minds. "Upaya" and "Prajna" are terms for great wisdom. The ultimate reality of phenomena is called "Prajna." The ability not to be stuck in the proof of it is the function of "Upaya." Skillfully adapting to teach beings is called "Upaya." The ability to remain undefiled by worldly dust is the power of "Prajna." In this way, the gate of Prajna observes emptiness, while the gate of Upaya engages with existence. Engaging with existence, one never loses sight of its illusory nature, and thus remains in the midst of existence without being defiled. Not tired of existence while observing emptiness, one observes emptiness without being trapped in it. This is called the power of a single thought, which encompasses both skill and wisdom. The power of a single thought encompasses both skill and wisdom. Reflect on this carefully, and it will become clear. Nirvana, the truth of cessation, is simply the end of all defilements. It means that birth and death are forever extinguished. Thus it is called "cessation." There is no other place where cessation occurs.