惠達《肇論疏》乃現存最早的《肇論》注疏，但對其思想學說的研究幾乎仍在空白狀態，值得研究。本文即旨在探討惠達《肇論疏》之佛性思想，試圖指出：1. 惠達採用的是「正因」、「緣因」、「正果」、「緣果」之二因、二果相對的佛性架構：以眾生本有中道空性為「正因」，以開顯之中道空性為「正果」，以心、眾生的相續修行為「緣因」，以相續修行的成果為「正果」。2. 惠達的目的，卻是試圖融通四種佛性之間的關係。他以中道空性為核心，來加以融通：「正因」、「正果」即是中道空性；而作為「緣因」之心或眾生，「緣果」的修成佛果，亦是中道空性開顯過程所不可或缺。可說惠達是以般若性空思想來詮釋佛性思想，其說在涅槃佛性說的演變歷史中應有一定地位。

     Huida’s commentary on Zhao Lun is the earliest extant commentary on theZhao Lun. However, research on its philosophical concepts remains relatively sparse,making it a subject worthy of investigation. This paper aims to explore the thought ofBuddha-Nature presented in Huida's commentary, attempting to elucidate the following points:
     Huida adopts a two-cause, two-result framework for the Buddha-nature concept,encompassing the “true cause,” “causal cause,” “true result,” and “causal result.” In this framework, the śūnyatā of sentient beings is regarded as the “true cause,” while the manifested śūnyatā constitutes the “true result.” The continuous cultivation of the mind and sentient beings serves as the “causal cause,” leading to the attainment of results through this ongoing practice, which are termed “causal results.”
    Huida's intention is to reconcile the relationships of four Buddha-natures. He employs śūnyatā as the core to facilitate this synthesis: the “true cause” and “true result” are indeed śūnyatā. The hearts and sentient beings as the “causal cause,” as well as the attained “causal results” through their practice, are indispensable elements in the manifestation process of śūnyatā. It can be stated that Huida interprets Buddha-nature through the philosophy of prajñā, and this perspective holds a signifi cant position in
the evolutionary history of the concept of Buddha-nature.