般若波羅蜜多心經幽贊 1.44

1.44

遣者，空觀，對破有執；存者，有觀，對遣空執。今觀空、有而遣有、空，有、空若無，亦無空、有，以彼空、有相待觀成，純有、純空誰之空、有？故欲證入離言法性，皆須依此方便而入，非謂空、有皆即決定，證真觀位非有非空，法無分別，難思議故。說要觀空方證真者，謂即觀彼遍計所執我、法空故入於真性，真體非空。此唯識言既遮所執，若執實有諸識可唯，既是所執，亦應除遣。諸處所言一切唯識、二諦、三性、三無性、三解脫門、三無生忍、四悉檀、四嗢拕南、四尋思、四如實智、五忍觀等，皆此觀攝。

Dismissing is the contemplation of emptiness, which counters and refutes the grasp of existence; retaining is the contemplation of existence, which counters and dismisses the grasp of emptiness. Now, contemplating emptiness and existence dismisses existence and emptiness: if existence and emptiness are absent, there is also neither emptiness nor existence, because those [notions of] emptiness and existence are established as contemplations in mutual dependence; of what are pure existence or pure emptiness the emptiness or existence? Therefore, wishing to realize and enter the ineffable dharma-nature, one must depend on this expedient to enter; it does not mean that emptiness and existence are both definitively fixed, for at the stage of the contemplation realizing the real, it is neither existent nor empty, because the dharma is without conceptual distinction and difficult to conceive. Saying that one must contemplate emptiness to realize the real means that by contemplating the emptiness of the self and dharmas of the parikalpita, one enters into the real nature, while the real substance is not empty. Since this term 'consciousness-only' excludes what is grasped, if one grasps that there truly exist consciousnesses that can be 'only', since that is a grasped object, it should also be eliminated. The teachings in various places on everything being consciousness-only, the two truths, the three natures, the three non-natures, the three gates of liberation, the three patiences of non-arising, the four siddhāntas, the four udānas, the four investigations, the four accurate knowledges, the contemplations of the five patiences, and so forth are all subsumed under this contemplation.