華嚴經義海百門 1.95

1.95

五、明智慧者，謂塵從緣成，假持似有所現，此達有之心，是智；即此假持幻有，畢竟空無所有，此觀空之心，是慧。若住於空，即失有義，非慧也；若住於有，即失空義，非智也。今空不異有，有必全空，是為智慧也。要由名相不存，方名智慧；若存名相，即非智慧也，由不存即是存，存即是不存也。

Fifth, "clarifying wisdom and cognition": the dust mote is formed from conditions and nominally maintained as if having something manifest; this mind that penetrates existence is cognition (jñāna). This nominally maintained, illusory existence is ultimately empty and without anything existing; this mind that contemplates emptiness is wisdom (prajñā). If one abides in emptiness, one loses the meaning of existence, which is not wisdom; if one abides in existence, one loses the meaning of emptiness, which is not cognition. Now, emptiness is not different from existence, and existence must be entirely empty; this is wisdom and cognition. It is only because names and characteristics do not remain that it is called wisdom and cognition; if names and characteristics remain, it is not wisdom and cognition. Because non-remaining is itself remaining, and remaining is itself non-remaining.