般若波羅蜜多心經幽贊 2.68

2.68

近加行觀不唯觀苦，觀非安立方入真故。於非苦等中佛說為苦等，聲聞等不了，如言起著，今破彼執，故說為無。依他定非苦、集等相，真理何由有彼差別？由此並無。故第五地雖作此觀，尚執有實染淨麁相，第六地中方除染淨障。染者有漏，即此所無苦、集二諦；淨者無漏，既此所無滅、道二諦。

Proximate preparatory contemplation does not contemplate suffering alone, because one enters the real only by contemplating the unestablished. Amidst what is non-suffering and so on, the Buddha taught them as suffering and so on; śrāvakas and others, failing to understand, gave rise to attachment according to the words. Now their grasping is refuted, hence they are said to be nonexistent. The dependent nature definitely lacks the marks of suffering, origination, and so forth; how could the true reality possess such distinctions? Therefore, both are nonexistent. Thus, although on the fifth bhūmi one engages in this contemplation, one still grasps that there are real coarse marks of defilement and purification; only on the sixth bhūmi is the hindrance of defilement and purification removed. Defilement is that which has outflows, namely the two truths of suffering and origination negated here; purification is that which is free of outflows, namely the two truths of cessation and path negated here.