[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) › 2.19 # 般若心經略疏連珠記 2.19 般若心經略疏連珠記 2.19 - **Language:** Classical Chinese ### [2.19](https://indike.org/pramana/in.bauddha.taisho.1713.2.19) 「三智」下，後、一心三觀。而言「依瓔珞經」者，智者云：「有次第三觀、一心中三觀。從假入空觀，亦名二諦觀。從空入假觀，亦名平等觀。二空觀為方便，得入第一義諦觀。」此名出《瓔珞經》。彼釋意云：假是虛妄俗諦，空是審實真諦。今欲去假歸真，故言從假入空觀。假是入空之詮，先須觀假，知假虛妄而得會真，故言二諦觀。從空入假觀者，若住於空，與二乘何異？不成佛法、不益眾生。是故觀空不住於空，而入於假，知病識藥、應病授藥，令得服行故，名從空入假觀。而言平等者，望前稱平等。前破假用空，今破空用假，破用既均故言平等觀。二空為方便者，初觀空生死，次觀空涅槃，此之二空為雙遮之方便。初觀用空，次觀用假，此之二用為雙照之方便。心心趣歸薩婆若海，雙照二諦也。是為次第三觀。一心三觀者，此出《釋論》。論云「三智實在一心中得」，只一觀而三觀，觀於一諦而三諦故，名一心三觀。乃至此觀成時，證一心三智。準此，即三觀之名本出《瓔珞》，論以一心融之，名一心三觀，故云「依瓔珞經」。當知論宗於經、人承於論，就本而言，依經立耳。文中初觀會色歸空、次觀明空即色、後即空色無礙泯絕無寄中道第一義諦觀也。清涼曰：「空如不二為真空，不壞假名即為假觀，合上空假為中道。」故疏云「空假平等」，非破用均也。又可以次顯不次也。謂說之前後，觀時三一相即。經詮普遍藏心，故名一心三觀。《玄鏡》云「色不異空，明俗不異真。空不異色，明真不異俗。色空相即，明是中道。」二祖配經不同，則知經意融通，亦各任放辯才也。經「舍」下，大文第二、顯法體經，二：先、總，二：初、唱經科判。「今初」下，二、依義演釋，二：初、釋經。「蘊等」者，謂三科七大等法空。「狀」者，即第一義空形相體狀也。不同角犎垂壺之相、負近致遠之性，內為性，外為相也。良以真空隨緣而現諸法，要在緣中方顯空理，故約諸法而明空相。「中邊」下，二、引論。初、引頌。《宗致》亦引此頌，則云「無二有此無，是二名中道。」「言無」下，引釋文義記。又曰「此有彼無，無二為中道。」又曰「此中有此無者，只是無彼有也。」《探玄》云「一遣妄、二順真。又初會性永無二，實相不滅。又前了其不有、後證其不無，故云無二有此無，是二名空義也。」鎮國云：「無妄法之有、有妄法之無。然有無有二：一、定性有無；二、真空妙有。無妄法之有，則無定性之有，非斷無矣。有妄法之無，是真空之無，便為妙有。是故若舉妄取真，則妄有真空，如三論說。若空有對辯，則妄空真有，如涅槃明。無能取所取有者，則無妄法之有也；有能取所取無者，則有妄法之無也。」又曰「遂令緣起之相相無不盡，無性之理理無不現。」 > Under "three wisdoms" is, secondly, the three contemplations in a single mind. As for the statement "relying on the Yingluo jing," Zhiyi states: "There are the gradual three contemplations and the three contemplations in a single mind. The contemplation of entering emptiness from the provisional is also called the contemplation of the two truths. The contemplation of entering the provisional from emptiness is also called the contemplation of equality. Taking the two contemplations of emptiness as an expedient means, one attains entry into the contemplation of paramārtha-satya." These names originate in the Yingluo jing. The meaning of that commentary says: The provisional is false conventional truth; emptiness is true ultimate truth. Now, wishing to eliminate the provisional and return to the true, it is therefore called the contemplation of entering emptiness from the provisional. The provisional is the expression for entering emptiness; one must first contemplate the provisional, and knowing that the provisional is false, one is able to unite with the true; hence it is called the contemplation of the two truths. As for the contemplation of entering the provisional from emptiness, if one abides in emptiness, how does one differ from the two vehicles? The Buddha-Dharma would not be accomplished and sentient beings would not be benefited. Therefore, contemplating emptiness without abiding in emptiness, one enters the provisional, knowing illnesses, recognizing medicines, and dispensing medicines according to illnesses so as to cause \[them\] to take and practice them; hence it is called the contemplation of entering the provisional from emptiness. And as for calling it 'equality,' it is termed equality in relation to the preceding: the preceding refuted the provisional by employing emptiness, while the present refutes emptiness by employing the provisional; since refutation and application are both balanced, it is therefore called the contemplation of equality. 'Taking the two \[contemplations of\] emptiness as an expedient means' means: first one contemplates the emptiness of saṃsāra, and next one contemplates the emptiness of nirvāṇa; these two emptinesses serve as the expedient means for dual negation. First one contemplates employing emptiness, and next one contemplates employing the provisional; these two applications serve as the expedient means for dual illumination. Mind after mind tends toward and returns to the ocean of sarvajñā, illuminating both truths simultaneously. These are the gradual three contemplations. As for the three contemplations in a single mind, this originates in the Commentary \[on the Mahāprajñāpāramitā-śāstra\]. The treatise says: 'The three wisdoms are truly attained within a single mind.' It is merely one contemplation yet three contemplations, and contemplates one truth yet three truths; therefore it is called the three contemplations in a single mind. Ultimately, when this contemplation is perfected, one realizes the three wisdoms in a single mind. According to this, the names of the three contemplations originally derive from the Yingluo \[jing\], and the treatise integrates them through the single mind, calling them the three contemplations in a single mind; therefore it says 'relying on the Yingluo jing.' One should know that the treatise takes the sūtra as its authority, and the master receives it from the treatise; speaking in terms of the origin, it is simply established based on the sūtra. In the text, the initial contemplation converges form into emptiness; the next contemplation clarifies that emptiness is identical to form; the subsequent one is the contemplation of paramārtha-satya of the middle way wherein emptiness and form are unimpeded and entirely eradicated without reliance. Qingliang says: 'Emptiness and suchness being non-dual constitutes true emptiness; not destroying provisional designations constitutes the provisional contemplation; combining the above emptiness and provisionality constitutes the middle way.' Therefore the commentary says 'emptiness and the provisional are equal,' which does not mean the balance of refutation and application. Furthermore, the sequential can reveal the non-sequential: that is to say, though the explanation has before and after, at the time of contemplation the three and the one are mutually identical. Because the sūtra expresses the universally pervasive tathāgatagarbha mind, it is called the three contemplations in a single mind. The Xuanjing says: 'Form is not different from emptiness clarifies that the conventional is not different from the true. Emptiness is not different from form clarifies that the true is not different from the conventional. Form and emptiness being mutually identical clarifies that this is the middle way.' Since the two patriarchs match \[the lines of\] the sūtra differently, one knows that the sūtra's meaning is interpenetrating and comprehensive, and each freely displays his eloquence. Under 'Śāri\[putra\]' in the sūtra is the second major section: the sūtra passage revealing the entity of dharmas, which has two \[parts\]: first, general, which has two: first, chanting the sūtra and providing the sectional rubric. Under 'now first' is, secondly, expounding the interpretation according to the meaning, which has two: first, explaining the sūtra. 'The skandhas and so forth' refers to the emptiness of dharmas such as the three categories and seven great elements. 'Characteristics' refers to the shape, appearance, and physical characteristics of paramārtha-śūnyatā. It is unlike the appearance of a horn, a hump, or a dewlap, or the nature of bearing burdens near and carrying them far: the internal is the nature and the external is the characteristic. Truly, because true emptiness follows conditions and manifests all dharmas, the principle of emptiness is revealed precisely within conditions; therefore, the characteristics of emptiness are clarified with reference to all dharmas. Under 'Madhyānta' is, secondly, citing the treatise. First, the verse is cited. The Zongzhi also cites this verse, stating: 'The non-existence of both exists in this non-existence; these two are called the middle way.' Under 'the word non-existence' is citing the explanatory commentary. It also says: 'This exists and that is non-existent; the non-existence of both is the middle way.' It also says: 'That there is this non-existence within this merely means the non-existence of that existence.' The Tanxuan says: 'First, it dispels falsehood; second, it accords with truth. Furthermore, first, uniting with the nature, there is eternally no duality, and dharmatā is not annihilated. Furthermore, previously one thoroughly realized its non-existence, and later one realized its not being non-existent; hence it says the non-existence of both exists in this non-existence; these two are called the meaning of emptiness.' Zhenguo says: 'There is the non-existence of false dharmas, and there is the non-existence of false dharmas \[itself\]. However, existence and non-existence are of two kinds: first, the existence and non-existence of fixed nature; second, true emptiness and wondrous existence. The non-existence of the existence of false dharmas is then the non-existence of fixed-nature existence, not an annihilationist non-existence. The existence of the non-existence of false dharmas is the non-existence of true emptiness, which immediately constitutes wondrous existence. Therefore, if one raises falsehood to apprehend truth, then there is false existence and true emptiness, as explained in the Sanlun. If emptiness and existence are discriminated in contrast, then there is false emptiness and true existence, as clarified in the Nirvāṇa \[Sūtra\]. The non-existence of the existence of subject and object is the non-existence of the existence of false dharmas; the existence of the non-existence of subject and object is the existence of the non-existence of false dharmas.' He also says: 'Consequently, of the marks of pratītyasamutpāda, not a mark is not exhausted; of the principle of niḥsvabhāva, not a principle is not manifested.' > — English (machine translation) (machine translation) - [Previous: 2.18](https://indike.org/pramana/in.bauddha.taisho.1713.2.18) - [Next: 2.20](https://indike.org/pramana/in.bauddha.taisho.1713.2.20) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1713.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1713~en-mt.2.19) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.31.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1713.2.19](https://indike.org/pramana/in.bauddha.taisho.1713.2.19) · Pramāṇa