般若波羅蜜多心經幽贊 2.14

2.14

又此空者即真如理，性非空、有，因空所顯，遮執為有故假名空，愚夫不知，執五蘊等定離真有，起相分別，今推歸本，體即真如，事離於理，無別性故。由此經言，一切有情皆如來藏，一切法等皆即真如，說有相事則無相空，令諸有情斷諸相縛。

Furthermore, this emptiness is the principle of true suchness. Its nature is neither empty nor existent; it is revealed by means of emptiness, and to negate grasping at existence it is provisionally called empty. Foolish people do not understand, and grasp the five aggregates and the rest as definitely existing apart from the real, giving rise to conceptual discrimination of marks. Now tracing them back to their origin, their substance is true suchness, for phenomena do not exist apart from principle and have no separate nature. Because of this, sūtras say that all sentient beings are the tathāgatagarbha, and all dharmas and the rest are true suchness; teaching that phenomena with marks are markless emptiness causes all sentient beings to sever the bonds of marks.