[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) › 1.22 # 般若心經略疏連珠記 1.22 般若心經略疏連珠記 1.22 - **Language:** Classical Chinese ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1713.1.22) 「三令」下，二、顯理成行。前二顯理，次三成行。「令小」等者，即下三亂意人。為說般若，令意淨入理也。「四令悟」下，「正見」者，令信解真正、了悟中真，不執定實色空，方名正見。「二諦中道」者，以是此經之所詮故。《義記》云「三論宗於般若，通以二諦中道而為其宗。彼文具彰真俗空有、與奪存壞，以明緣有性空。或相奪全盡、或相與全存、或自壞自存無有障礙。若相與門，則不壞有之空與彼不壞空之有理不雜故，成非一門。若相奪門，則此壞有之空與盡空之有全奪，故非一也。若各自存門，則不相是，故非一也。若各自壞門，則無一可一，故非一也。以存壞無礙二理不雜，不墮邊故不失中道，是謂二諦中道也。非異之義，如彼所明。又非一與非異復無有二，以緣起無二故。以壞有之空即是盡空之有無障礙故，極相違反還極相順，是故相奪相與復無有二，鎔融無礙也。由非一即非異故，即二諦為中道。由非異即非一故，即中道為二諦。又非一與非異亦非一，是故即非一之非異與即非異之非一，義不雜故而非一也。謂不異中之二、不異二之中融通不雜，故非中非二具足中二，是謂中邊無障無礙之中道。」令悟此故，斯教興也。「五顯」等者，此下欲成勝行，故演斯經。以淨信大心萬行之本，又發三心修十信即是行故。「佛德」者，常等四德及佛地河沙真淨功德，義同《華嚴》舉果勸樂生信心也。 > From "Third, causing..." onward: second, revealing the principle and perfecting practice. The first two reveal the principle; the next three perfect practice. Regarding "causing the small..." and so forth, these are the people of the three confused thoughts below. For their sake prajñā was spoken, causing their minds to be purified and enter principle. From "Fourth, causing awakening..." onward: as for "right view", causing them to have correct faith and understanding, comprehending the middle and the true, not clinging definitively to real form or emptiness—only this is called right view. "Middle Way of the two truths": because it is what this sūtra expounds. The Meaning Notes say: "The Sanlun school takes prajñā as its basis, universally taking the Middle Way of the two truths as its ancestral purport. That text fully displays ultimate and conventional, emptiness and existence, yielding and taking, preservation and destruction, to clarify dependent existence and essential emptiness. Either they take from each other to complete exhaustion, or they grant each other complete preservation, or they destroy themselves and preserve themselves without obstruction. In the gate of granting each other, the emptiness that does not destroy existence and that existence which does not destroy emptiness do not mix in principle; therefore it forms the gate of non-oneness. In the gate of taking from each other, this emptiness that destroys existence and the existence that exhausts emptiness completely take from each other; therefore they are not one. In the gate of each preserving itself, they do not affirm each other; therefore they are not one. In the gate of each destroying itself, there is no oneness that can be one; therefore they are not one. Because preservation and destruction are unobstructed and the two principles do not mix, not falling into extremes, they do not lose the Middle Way; this is called the Middle Way of the two truths. The meaning of non-difference is as clarified there. Furthermore, non-oneness and non-difference are again not two, because pratītyasamutpāda is without duality. Because the emptiness that destroys existence is identical with the existence that exhausts emptiness without obstruction, being extremely contrary they are still extremely harmonious; therefore taking and granting are again not two, interpenetrating without obstruction. Because non-oneness is identical with non-difference, the two truths are immediately the Middle Way. Because non-difference is identical with non-oneness, the Middle Way is immediately the two truths. Furthermore, non-oneness and non-difference are also not one; therefore non-difference which is identical with non-oneness and non-oneness which is identical with non-difference do not mix in meaning, and are thus not one. This means that the two within non-difference and the middle within the non-different two interpenetrate without mixing; therefore, neither middle nor two, they fully possess the middle and the two; this is called the Middle Way where middle and extremes are without impediment and without obstruction." To cause this awakening, this teaching arose. From "Fifth, revealing..." onward: below this, desiring to perfect supreme practice, he therefore expounded this sūtra. Because pure faith and the great mind are the root of the myriad practices, and generating the three minds to cultivate the ten faiths is itself practice. As for "the Buddha's virtues", the four virtues of permanence and so forth, as well as the truly pure merits numerous as the sands of the Ganges on the Buddha stage, in meaning are identical to the Huayan presenting the fruition to encourage joyful generation of the mind of faith. > — English (machine translation) (machine translation) - [Previous: 1.21](https://indike.org/pramana/in.bauddha.taisho.1713.1.21) - [Next: 1.23](https://indike.org/pramana/in.bauddha.taisho.1713.1.23) - [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.1.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1713.1.22](https://indike.org/pramana/in.bauddha.taisho.1713.1.22) · Pramāṇa