般若心經略疏連珠記 2.33

2.33

From “Answer: Previous…” downwards is the second [part], answering with the perfect integration of the sūtra’s purport. Regarding “does not obstruct its preservation,” Qingliang stated: “Form that is identical to emptiness is wondrous form, and therefore it does not obstruct its preservation. Emptiness that is identical to form is true emptiness, and it never fails to exhaust it.” Here, this ‘utterly eliminated’ is the emptiness that is identical to form; ‘never failing to establish’ is the form that is identical to emptiness. Zhenguo stated: “Prajñā does not destroy the four propositions—how could it lack wondrous existence? ‘Not obstructing its preservation’ never fails to establish the proposition of existence. ‘Utterly eliminated’ never fails to exhaust the proposition of non-existence. Combining the two, the ‘both’ takes shape.” When negated, both are eliminated; when affirmed, it is wondrous existence—is this not precisely the direct exposition of the single nature? From “Pañcaviṃśatisāhasrikā” downwards, it cites proof that all dharmas have no existence. This is the non-existence of illusory dharmas, which is the proposition of non-existence through utter elimination. That it has existence in this way is the existence of the non-existence of illusory dharmas, which never fails to establish the proposition of existence. Regarding “This is in terms of…,” this refers to having no fixed, real existence within what is relinquished. The former, relying on ‘having existence in this way,’ is existence that is identical to emptiness, an inconceivable existence. From “Moreover, previous…” downwards, it reveals three meanings within the orthodox sense. First, the dharma is of a single taste, a dharma without differentiation. The two meanings are the two gateways of emptiness and existence. Regarding “stated in accordance with either without contradiction,” they mutually integrate and affirm each other, unlike the emptiness school where emptiness is real and existence is illusory. Qingliang stated: “The emptiness of nature pervades the initial, sudden, and final teachings; wondrous existence is the actual teaching. If it pervades both emptiness and existence, the two mutually penetrating and fully endowed with virtues, it is the perfect teaching.”