般若心經略疏連珠記 2.13

2.13

「三便」下，三、便顯正義。良以色空無礙相即圓通，乃是斯經所詮正理，故云便顯正義。釋疑之義，義門兼有，經亦二段。「舍利子」者，對告人也。所顯義中一彰所以釋成空，有二：初、正顯無礙因由，二：初、標示。「便顯」下，牒科名。「但色」下，示義所以。經說色空相即互無異者，良由具此三義故，得空非斷空、有非定有，空而全有，即有以辨於空；有而全空，即空而辨於有。真空妙色存亡無礙，隱顯圓融一味無寄也。鎮國又曰：「緣起之事與性空之理，二互相望有乎三義。由此三義成於理事無礙。」彰其所以，亦但說此三門四義。疏主仰釋斯經，則此段經文義淵奧，具足十門理事無礙，是一經實義之宗本也。下明所離，顯法體皆即妙有之真空耳。此下二科疏文，今古同迷，乃將斯經抑為權淺，往往不免謗法矣。鎮國大和尚循文解釋，辭句曉然，今略出之。

From "Third, straightaway" below is the third [section]: straightaway manifesting the correct principle. Because form and emptiness are unobstructed and mutually identical in perfect penetration, which is the correct principle explained by this sūtra, it is called straightaway manifesting the correct principle. The meaning of resolving doubts is also concurrently possessed in the doctrinal gate, and the sūtra text likewise has two sections. "Śāriputra" is the person addressed. In the manifested meaning, the first is revealing the reason to explain the accomplishment of emptiness; it has two [parts]: first, directly manifesting the cause and reason for unobstructedness; it has two [parts]: first, indicating it. From "Straightaway manifesting" below, the heading of the section is cited. From "Only form" below, the reason for the meaning is indicated. That the sūtra explains form and emptiness as mutually identical and mutually not different is precisely because they possess these three meanings; thus emptiness is not annihilationist emptiness and existence is not fixed existence: being empty yet entirely existing, one discriminates emptiness through existence; existing yet entirely empty, one discriminates existence through emptiness. True emptiness and wondrous form are unobstructed in preservation and destruction, perfectly harmonizing in concealment and manifestation, of one flavor and without abode. Zhenguo also said: "The phenomena of pratītyasamutpāda and the principle of emptiness of nature, looking at each other, have three meanings. By these three meanings, the unobstructedness of principle and phenomena is accomplished." In revealing their reason, it also merely explains these three gates and four meanings. When the master of the commentary reverently explained this sūtra, this passage of the sūtra text was profoundly deep, fully possessing the ten gates of the unobstructedness of principle and phenomena; it is the fundamental source of the true meaning of the entire sūtra. Below, clarifying what is abandoned manifests that the essence of dharmas is entirely true emptiness which is identical to wondrous existence. Regarding the commentary text of the following two sections, both past and present have shared confusion, thereby demoting this sūtra as provisional and shallow, often inevitably slandering the Dharma. The Great Upādhyāya Zhenguo followed the text in explaining it, his words and sentences being lucid and clear; we now briefly bring them forth.