般若心經略疏連珠記 1.15

1.15

「四執」下，四、離謗具德以顯中道。鎮國曰：「中道者，非唯非有非無，而非斷非常等皆中道也。」四執者，亦云四謗。鎮國謂：「定有者，增益謗。定無者，損減謗。亦有亦無，相違謗。非有非無，戲論謗。一異、俱不俱、常無常等，皆曰四謗。」如情所封，定執四句，故皆成謗；般若離四句，不可以有無取故。今四執既亡，即成四德。吾祖又曰：「然皆具德，不成四謗。」謂此四句即是具德，以稱真故，不同情計。又曰：「盡有之空、盡空之有，方為具德。又皆即有之空，方為具德之空；即空之有，方為具德之有。又隨一句必具餘三，若隨闕者則非具德。」「百非斯遣」者，論曰「百非非非，千是非是。非百非，背千是，非非中中，背背天天。」演水之談，足斷而止；審慮之量，手亡而住。可謂般若二諦中道之大宗也。古云「境智餘科不貫，義似未安，故不欲循其轍也。」上來正敘幽深竟。

From "the four attachments" onward: fourth, leaving behind slanders and possessing virtues to reveal the Middle Way. Zhenguo said: "As for the Middle Way, not only are 'neither existence nor non-existence' [the Middle Way], but 'neither annihilation nor permanence' and so forth are all the Middle Way." The four attachments are also called the four slanders. Zhenguo said: "Definite existence is the slander of superimposition. Definite non-existence is the slander of deprecation. Both existence and non-existence is the slander of contradiction. Neither existence nor non-existence is the slander of frivolous proliferation. One and different, both and neither, permanent and impermanent, and so forth, are all called the four slanders." Grasping and clinging definitively to the four propositions according to emotional attachment—these all therefore constitute slanders. Prajñā is free from the four propositions, because it cannot be apprehended through existence or non-existence. Now, once the four attachments are extinguished, they immediately become the four virtues. Our Ancestral Master also said: "Yet all possess virtues and do not constitute the four slanders." This means that these four propositions are themselves possessing virtues because they correspond to reality, not being the same as emotional calculation. He also said: "The emptiness that exhausts existence and the existence that exhausts emptiness only then constitute possessing virtues. Furthermore, in each case, the emptiness that is identical with existence only then is the emptiness that possesses virtue; the existence that is identical with emptiness only then is the existence that possesses virtue. Moreover, whichever single proposition is taken, it must possess the remaining three; if any is missing, then it does not possess virtues." As for "the hundred negations are hereby dispelled," the treatise says: "The hundred negations are not negations; the thousand affirmations are not affirmations. Negate the hundred negations, turn back from the thousand affirmations; negation of negation is the center, turning back from turning back is heaven." Talk of pouring water ceases when the feet are severed; the measure of deliberate thought halts when the hands are lost. This may well be called the great lineage of the Middle Way of the two truths in prajñā. An ancient said: "Object and wisdom do not penetrate the remaining sections; the meaning seems not yet settled, so I do not wish to follow in their tracks." The formal narrative of the abstruse and profound above is now completed.