般若心經略疏連珠記 2.14

2.14

「一相違」下，二、釋相。彼文云「言相違」者，經云「空中無色」，以空害色故，亦應云「色中無空」，以色違空故。若互相存，必互相亡故。即五六九十四門後，二義全同。此疏但不相礙義，末文云「此即七八，事理相即，二門相作義至準上應知。」下云「此即三四，依理成事，事能顯理門也。」其初二門，即通顯體相，亦不相礙義。釋曰：言初二門者，即相遍二門，文句全同，故不備書，具如貞元。第一之下真空亦有者，上以色望於空而成相作，若空望於色作義亦成。

From "First, mutually contradictory" below is the second [part]: explaining the characteristics. His text says: Regarding "mutually contradictory," the sūtra says "in emptiness there is no form," because emptiness harms form; it should also say "in form there is no emptiness," because form opposes emptiness. This is because if they mutually preserve each other, they must mutually extinguish each other. That is, among the five, six, nine, and ten gates, the latter two meanings are entirely the same. This commentary only has the meaning of non-obstruction; the text at the end says: "This is the seventh and eighth, the mutual identity of phenomena and principle, the meaning of the two gates mutually making each other, up to: as should be known in accordance with the above." Below it says: "This is the third and fourth: relying on principle to accomplish phenomena, and phenomena being able to manifest principle." Its first two gates universally manifest essence and characteristics, also being the meaning of non-obstruction. To explain: regarding the "first two gates," these are the two gates of mutual pervasion; the text and sentences are entirely the same, hence they are not recorded in full, being just as in the Zhenyuan [commentary]. Below the first, that true emptiness also exists: above, looking from form toward emptiness accomplishes their mutual making; if one looks from emptiness toward form, the meaning of making is also accomplished.