般若心經略疏連珠記 1.11

1.11

次銷疏文。文有四節：初對、總融空有以顯中道。所以前科三諦圓通空有一味者，良由幻有真空無二為中道故一。疏結成中道云「非空非有是中道義。」鈔云「然其正意，合真空二義總名非空，合幻有二義總名非有，空有不二故為中道。」真空二義，即空與非空。幻有二義，即有與非有也。言真空者，清涼曰：「由無性故空是空義。緣生故空是空之所以，所以即是因緣。謂何以無性得成空義？釋云：由從緣生所以無性，是故緣生無性是空之所以。既是從緣生法無性故空，故曰真空。而又不待壞彼差別法體然後方空，是故真空未甞不有。又即此有法緣生無性，便名真空。故云即有以辨於空。」言幻有者，清涼曰：「緣生故有是有義。無性故有是有之所以。」又曰：「何以緣生得為有義？釋云：特由無定性故，方始從緣而成幻有，是故無性是有所以。既是從緣無性之有，則此有常無自性，故云幻有未始不空。又即此無性舉體從緣而成於有，是故即空以明於有。」然此疏文直明真空是即幻有之真空，幻有是即真空之幻有，故云總融空有以顯中道。

Next, explaining the text of the commentary. The text has four sections: First, the pairing that comprehensively fuses emptiness and existence to reveal the Middle Way. The reason why the preceding section on the three truths had perfect interpenetration and emptiness and existence were of one taste, is truly because illusory existence and true emptiness are non-dual as the Middle Way. The commentary concludes it into the Middle Way, saying: "Neither empty nor existent is the meaning of the Middle Way." The Sub-commentary says: "However, its true intention is that combining the two meanings of true emptiness is collectively called 'not empty'; combining the two meanings of illusory existence is collectively called 'not existent'; because emptiness and existence are non-dual, it constitutes the Middle Way." The two meanings of true emptiness are empty and not empty. The two meanings of illusory existence are existent and not existent. Regarding true emptiness, Qingliang said: "Being empty because of lack of intrinsic nature is the meaning of empty. Being empty because of pratītyasamutpāda is the reason for being empty; the reason is causes and conditions. Question: Why does lack of intrinsic nature establish the meaning of empty? Explanation: Because it arises from conditions, it therefore lacks intrinsic nature; hence pratītyasamutpāda and lack of intrinsic nature are the reason for being empty. Since dharmas produced from conditions are empty because they lack intrinsic nature, it is called true emptiness. Moreover, one does not wait until destroying the substance of those differentiated dharmas and only then have emptiness; therefore, true emptiness has never not been existent. Furthermore, this very existent dharma, being pratītyasamutpanna and lacking intrinsic nature, is precisely named true emptiness. Hence it is said: distinguishing emptiness directly through existence." Regarding illusory existence, Qingliang said: "Being existent because of pratītyasamutpāda is the meaning of existent. Being existent because of lack of intrinsic nature is the reason for being existent." He also said: "Why does pratītyasamutpāda constitute the meaning of existent? Explanation: Precisely because it has no fixed nature, it only then follows conditions to form illusory existence; therefore, lack of intrinsic nature is the reason for being existent. Since it is an existence that is from conditions and lacks intrinsic nature, this existence is constantly devoid of intrinsic nature; hence it is said that illusory existence has never not been empty. Furthermore, this very lack of intrinsic nature, in its entirety, follows conditions to form existence; hence existence is clarified directly through emptiness." Thus this commentary directly clarifies that true emptiness is the true emptiness that is identical with illusory existence, and illusory existence is the illusory existence that is identical with true emptiness; hence it is said that it comprehensively fuses emptiness and existence to reveal the Middle Way.