般若心經略疏連珠記 1.8

1.8

「雖真」下，二、三諦以彰玄。下疏云「令悟二諦中道生正見故。」空假皆中，色空無寄，方為此經所宗第一義諦之真空故。於中有二：初、二諦存泯。文有二句：上句相違義故雙泯、下句相作不相礙義故雙存。鎮國曰：「色空相望，總有三義：一相違義、二不相礙義、三相作義。」結云：「此三無礙方曰真空，亦稱妙有義。」《記》曰「所以真俗雙泯者，真者真空之理，為真諦也。俗者色等諸法，為俗諦也。」又曰「但約緣起萬差為俗，無性一味為真。雙泯者，以二諦不一，相違義故，以俗害真，真泯；以真違俗，俗亡。互奪兩亡，是曰雙泯。」又曰「此緣起法由性空故，令彼幻有亦不得有，是故一切唯是真空。」經云「諸法畢竟空，無有毫末相。」又云「一切法空，如劫盡燒」等。《大般若》云「色等空故，空中無色。」依彼幻有非有之門，及依真空非不空門，說彼真空永害幻有，是故遂令俗相永盡而為真諦。又此緣起法由幻有相故，令彼真空亦成不空，唯是緣起幻有差別。故《楞伽》云「非遮滅復生，相續因緣起故。」《攝論》、《瑜伽》等中明依他起法永不是無，如是並依真空非空門，及依幻有非不有門，說彼緣有永非是空故，方為俗諦。如是二諦極相形奪方成本位。《瓔珞》云「世諦有故不空，真諦空故不有。」故雙泯也。「二諦恒存」者，《宗致》曰：「以若不緣生不無性故謂緣有者，顯不自有。不自有者則是無性，又無自性者顯非自有，非自有者則是緣有。」下經云「色即是空，空即是色。」論云「智障極盲闇，謂真俗別執。亦不得以性空故而不許緣生，以無緣生，空不立故。」論云「有為法空，以從緣生故。又此是真空，非斷空故。若待滅緣生方為空者，是則情中惡趣空也。」是故以真奪俗，俗盡而俗常存也。又亦不得許緣有故違害真空，以若不空，非是緣有，自若有者非緣生故。是故以俗害真，真泯而真常存也。又不異有之空方為真空，不異空之有方是幻有，是故此二不二存泯同時也。

From "although the true..." down, second is using the three truths to reveal the profound. The commentary below states: "To cause them to awaken to the middle way of the two truths and generate right view." Emptiness and the provisional are both the middle; form and emptiness have no fixed locus; only this constitutes the true emptiness of paramārtha-satya, which this sūtra takes as its core doctrine. In this there are two parts: first, the preservation and eradication of the two truths. The text has two clauses: the first clause means that through their contradictory aspect, they are mutually eradicated; the second clause means that through their mutually producing and non-obstructing aspect, they are mutually preserved. Zhenguo says: "When form and emptiness are viewed in relation to each other, there are three meanings in total: first, the meaning of contradiction; second, the meaning of non-obstruction; third, the meaning of mutual production." He concludes: "Only when these three are unhindered is it called true emptiness, and it is also termed the meaning of wondrous existence." The Subcommentary says: "The reason why the ultimate and conventional are mutually eradicated is that the ultimate is the principle of true emptiness, constituting the ultimate truth; the conventional refers to form and all other dharmas, constituting the conventional truth." It also says: "Merely in terms of the myriad distinctions of dependent origination, it is conventional; in terms of the single taste of lacking intrinsic nature, it is ultimate. 'Mutually eradicated' means that because the two truths are not one, through the meaning of contradiction, the conventional harms the ultimate, so the ultimate is eradicated; the ultimate contradicts the conventional, so the conventional perishes. When they mutually negate and both perish, this is called mutual eradication." It also says: "Because these dependently originated dharmas are empty of intrinsic nature, they cause that illusory existence to be ungraspable as existence; therefore, all is solely true emptiness." The sūtra says: "All dharmas are ultimately empty, without the slightest mark of a tip of hair." It also says: "All dharmas are empty, like the burning at the end of an eon," and so forth. The Mahāprajñāpāramitā Sūtra says: "Because form and the rest are empty, within emptiness there is no form." Relying on that approach wherein illusory existence is non-existence, and relying on that approach wherein true emptiness is not non-empty, it is taught that true emptiness perpetually negates illusory existence; hence it causes conventional marks to be perpetually extinguished, constituting the ultimate truth. Furthermore, because these dependently originated dharmas have the mark of illusory existence, they cause that true emptiness also to become non-empty, being solely the distinctions of dependently originated illusory existence. Therefore the Laṅkāvatāra says: "It is not that after destruction they arise again; they arise through continuous causes and conditions." In texts such as the Mahāyānasaṃgraha and Yogācārabhūmi, it is clarified that paratantra dharmas are never non-existent. These are all based on the approach wherein true emptiness is non-empty, and on the approach wherein illusory existence is not non-existent, teaching that conditioned existence is perpetually non-empty; only then does it constitute conventional truth. Only when the two truths thus extremely define and negate each other do they establish their proper positions. The Yingluo [sūtra] says: "Because the conventional truth exists, it is not empty; because the ultimate truth is empty, it does not exist." Therefore they are mutually eradicated. As for "the two truths are constantly preserved": the Zongzhi says: "Because if they were not dependently produced, they would not lack intrinsic nature; conditioned existence demonstrates that things do not exist of themselves. That which does not exist of itself lacks intrinsic nature; furthermore, that which lacks intrinsic nature demonstrates that things do not exist of themselves, and that which does not exist of itself is conditioned existence." The sūtra below says: "Form is emptiness, emptiness is form." The treatise says: "The obstacle of wisdom is utterly blind and dark, meaning the separate attachment to the ultimate and the conventional. Nor may one, because of emptiness of intrinsic nature, deny dependent production, for without dependent production, emptiness cannot be established." The treatise says: "Conditioned dharmas are empty because they are produced from conditions. Furthermore, this is true emptiness, not nihilistic emptiness. If one had to wait for the destruction of dependent production before it became empty, that would be the evil nihilistic emptiness of emotional views." Therefore, when the ultimate negates the conventional, the conventional is extinguished yet the conventional is constantly preserved. Furthermore, one also cannot allow conditioned existence to contradict and harm true emptiness, for if it were not empty, it would not be conditioned existence, since if it existed of itself it would not be produced from conditions. Therefore, when the conventional harms the ultimate, the ultimate is eradicated yet the ultimate is constantly preserved. Furthermore, only emptiness that is not different from existence is true emptiness, and only existence that is not different from emptiness is illusory existence. Therefore these two are non-dual, with preservation and eradication occurring simultaneously.