[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [般若心經略疏連珠記](https://indike.org/pramana/in.bauddha.taisho.1713) › 1.13 # 般若心經略疏連珠記 1.13 般若心經略疏連珠記 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1713.1.13) 二、非不有義。謂不待壞彼差別相故。《大品》云「諸法無所有如是有」，是故非有非不有名為幻有。次云「空」者，是指真空上非不空義也。言「有空」者，謂此真空是緣生無性之空，即有之空是有家之空，故云有空。「故不空」者，不待滅緣生方為空故。全有之空故不空也，即真空之上非空義也。非空非不空無二，為一真空。《宗致》曰「二真中亦二義：一非空義，謂以空無空相故。二非不空義，謂餘一切相無不盡故。是故非空非不空名為真空。」經云「空不空不可得」名曰真空。《中論》云「無性法亦無，一切法空故。」《宗致》合此有五重中道：一、謂非有則是非不有，以此無二為幻有。《莊嚴論》云「無體非無體，非無體即體，無體體無二，是故說是幻。」此以無體為幻體故說無二，由此無二不墮一邊故名中道，此是俗諦中道。二、真中非空即是非不空，以此無二為真空，雙離二邊名為中道，此是真諦中道。三、幻中非有則真中非不空義，幻中非不有則真中非空義，以並無二故。由此無二與前無二復無二，是故二諦俱融不墮一邊名為中道，此是二諦中道。四、幻中非有與真中非空融無二故名為中道，此是非有非空之中道。經云「非有非無名為中道。」五、幻中非不有則是真中非不空，此則非非有非非無之中道，謂絕中之中也。是故二諦鎔融妙絕中邊，是其意也。此中初二，中道是空有別融；後三，二諦交絡以顯中道也。 > "Second, the meaning of 'not non-existent' refers to not waiting to destroy those differentiated marks. The Pañcaviṃśatisāhasrikā states: 'All dharmas are non-existent, yet exist in this way'; therefore, neither existent nor non-existent is called illusory existence." Next, saying "empty" refers to the meaning of "not non-empty" on true emptiness. Saying "existent emptiness" means that this true emptiness is the emptiness of pratītyasamutpāda and lack of intrinsic nature; emptiness that is identical with existence is the emptiness belonging to existence, hence it is called "existent emptiness." "Therefore it is not empty": because one does not wait to annihilate pratītyasamutpāda before it becomes empty. The emptiness of complete existence is therefore not empty; this is the meaning of "not empty" on true emptiness. "Not empty" and "not non-empty" are non-dual, forming a single true emptiness. The Zongzhi states: "Second, within the true there are also two meanings: first, the meaning of 'not empty,' because emptiness lacks the mark of emptiness; second, the meaning of 'not non-empty,' because all other marks are without exception exhausted. Therefore, neither empty nor non-empty is called true emptiness." A sūtra states: "Emptiness and non-emptiness are unobtainable; this is named true emptiness." The Madhyamakaśāstra states: "Dharmas without intrinsic nature are also non-existent, because all dharmas are empty." The Zongzhi combines these into a fivefold Middle Way: First, non-existence is precisely not non-existence; taking these as non-dual constitutes illusory existence. The Mahāyānasūtrālaṃkāra states: 'It has no substance, yet is not without substance; being not without substance is precisely substance; having no substance and substance are non-dual; therefore it is said to be an illusion.' This takes having no substance as the illusory substance, hence it speaks of non-duality; because this non-duality does not fall to one extreme, it is called the Middle Way. This is the Middle Way of conventional truth. Second, within the true, not empty is precisely not non-empty; taking these as non-dual constitutes true emptiness; departing from both extremes is called the Middle Way. This is the Middle Way of ultimate truth. Third, non-existence within the illusory is precisely the meaning of not non-empty within the true; not non-existence within the illusory is precisely the meaning of not empty within the true, because both are non-dual. Since this non-duality and the previous non-duality are further non-dual, the two truths are both harmonized and do not fall to one extreme; this is called the Middle Way. This is the Middle Way of the two truths. Fourth, non-existence within the illusory and not empty within the true fuse into non-duality; hence it is called the Middle Way. This is the Middle Way of neither existent nor empty. A sūtra states: 'Neither existent nor non-existent is called the Middle Way.' Fifth, not non-existence within the illusory is precisely not non-empty within the true; this is the Middle Way of neither non-existent nor non-empty, which means the Middle within the absolute. Therefore, the two truths are fused and blended, wondrously transcending the middle and the extremes; that is the meaning. Among these, the first two Middle Ways are the separate fusion of emptiness and existence; the latter three are the mutual interlacing of the two truths to reveal the Middle Way. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1713.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1713.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1713.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1713~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1713.1.13](https://indike.org/pramana/in.bauddha.taisho.1713.1.13) · Pramāṇa