般若心經略疏連珠記 1.12

1.12

「有空」下，二、別融空有以顯中道。即於幻有真空之上，各顯一中道義也。初言「有」者，是指幻法自體，即幻有上非不有義也。次言「空有」者，謂此幻法從緣無性，即空之有是空家之有，故言空有。「故不有」者，以其舉體全空無所有故，即幻有上非有義也。非有非不有無二，為一幻有。《宗致》曰「一非有義，謂舉體全空，無所有故。」

From "Being empty" onward is the second [section]: separately fusing emptiness and existence to reveal the Middle Way. That is, upon both illusory existence and true emptiness, it reveals a meaning of the Middle Way for each. First, "existent" refers to the substance of the illusory dharma itself, which is the meaning of "not non-existent" on illusory existence. Next, saying "empty existence" means that this illusory dharma arises from conditions and lacks intrinsic nature; existence that is identical with emptiness is the existence belonging to emptiness, hence it is called "empty existence." "Therefore it is not existent": because its entire substance is completely empty and non-existent, this is the meaning of "not existent" on illusory existence. "Not existent" and "not non-existent" are non-dual, forming a single illusory existence. The Zongzhi states: "First, the meaning of 'not existent' refers to its entire substance being completely empty, having nothing that exists."