般若心經略疏連珠記 2.26

2.26

「又妄」下，二、真就當性說。遍計性者，性本自無，何有生滅？緣生即無性，無性即空，奚染淨之有？覺明空海面為虛空，平等本性孰增減耶？鎮國曰：「別約三性中各有三釋：一、直就當性說。二、約當性二義說。三、對三無性說。今即初後二義顯正作通別釋者，未見其理。」二、會總，可知。

From "Furthermore, [from the delusion]" onward is the second part: truly speaking in terms of their respective natures. As for the nature of conceptual construction (parikalpita), its nature is originally non-existent of itself; how could there be arising and ceasing? Being conditioned in its arising, it is devoid of self-nature; being devoid of self-nature, it is empty; how could defilement and purity exist in it? When the empty ocean of awakened illumination becomes space, who could increase or decrease its equanimous original nature? Zhenguo says: "When treated separately within the three natures, each has three interpretations: first, speaking directly in terms of their respective natures; second, speaking in terms of the two meanings within their respective natures; third, speaking in contrast to the three non-natures. Now, to use just the first and last meanings to explicitly construct general and particular explanations—we have not yet seen the underlying rationale for doing so." The second part, synthesizing in summary, is clear.