般若心經略疏連珠記 1.22

1.22

From "Third, causing..." onward: second, revealing the principle and perfecting practice. The first two reveal the principle; the next three perfect practice. Regarding "causing the small..." and so forth, these are the people of the three confused thoughts below. For their sake prajñā was spoken, causing their minds to be purified and enter principle. From "Fourth, causing awakening..." onward: as for "right view", causing them to have correct faith and understanding, comprehending the middle and the true, not clinging definitively to real form or emptiness—only this is called right view. "Middle Way of the two truths": because it is what this sūtra expounds. The Meaning Notes say: "The Sanlun school takes prajñā as its basis, universally taking the Middle Way of the two truths as its ancestral purport. That text fully displays ultimate and conventional, emptiness and existence, yielding and taking, preservation and destruction, to clarify dependent existence and essential emptiness. Either they take from each other to complete exhaustion, or they grant each other complete preservation, or they destroy themselves and preserve themselves without obstruction. In the gate of granting each other, the emptiness that does not destroy existence and that existence which does not destroy emptiness do not mix in principle; therefore it forms the gate of non-oneness. In the gate of taking from each other, this emptiness that destroys existence and the existence that exhausts emptiness completely take from each other; therefore they are not one. In the gate of each preserving itself, they do not affirm each other; therefore they are not one. In the gate of each destroying itself, there is no oneness that can be one; therefore they are not one. Because preservation and destruction are unobstructed and the two principles do not mix, not falling into extremes, they do not lose the Middle Way; this is called the Middle Way of the two truths. The meaning of non-difference is as clarified there. Furthermore, non-oneness and non-difference are again not two, because pratītyasamutpāda is without duality. Because the emptiness that destroys existence is identical with the existence that exhausts emptiness without obstruction, being extremely contrary they are still extremely harmonious; therefore taking and granting are again not two, interpenetrating without obstruction. Because non-oneness is identical with non-difference, the two truths are immediately the Middle Way. Because non-difference is identical with non-oneness, the Middle Way is immediately the two truths. Furthermore, non-oneness and non-difference are also not one; therefore non-difference which is identical with non-oneness and non-oneness which is identical with non-difference do not mix in meaning, and are thus not one. This means that the two within non-difference and the middle within the non-different two interpenetrate without mixing; therefore, neither middle nor two, they fully possess the middle and the two; this is called the Middle Way where middle and extremes are without impediment and without obstruction." To cause this awakening, this teaching arose. From "Fifth, revealing..." onward: below this, desiring to perfect supreme practice, he therefore expounded this sūtra. Because pure faith and the great mind are the root of the myriad practices, and generating the three minds to cultivate the ten faiths is itself practice. As for "the Buddha's virtues", the four virtues of permanence and so forth, as well as the truly pure merits numerous as the sands of the Ganges on the Buddha stage, in meaning are identical to the Huayan presenting the fruition to encourage joyful generation of the mind of faith.