般若波羅蜜多心經幽贊 1.11

1.11

「般若波羅蜜多」者，《大經》之通名；「心經」者，此經之別稱，般若之心經也。三磨娑釋依士為名，蘇漫多聲屬主為目，雖此心經亦名般若，彼總此別故但名心。「般若」，慧義。古釋有三，一、實相謂真理，二、觀照謂真慧，三、文字謂真教；今釋有五，第四、眷屬謂萬行，第五、境界謂諸法。福、智俱修，有、空齊照，尋詮會旨，究理解生，慧性、慧資，皆名般若。能除障習，證法真理，眾德之首，萬行之導，雖獨名慧，攝一切法。「波羅」者，彼岸義。古說有二，謂菩提、涅槃，今釋有五，一、所知，二、教，三、理，四、行，五、果。「蜜多」者，離義，到義，由行般若，離諸障染，境盡有無，解窮六藏，義洞真俗，業備二因，覺滿寂圓，斯昇彼岸，體用兼舉，故立此名。然所修行具七最勝，方可得名波羅蜜多，一、住菩薩種姓，二、依大菩提心，三、悲愍有情，四、具行事業，五、無相智所攝，六、迴向菩提，七、不為二障間雜。若行慧等一切善業，隨闕此一，非到彼岸。此在初劫名波羅蜜多，在第二劫名近波羅蜜多，在第三劫名大波羅蜜多，佛果位中更無異稱，今包因果，故舉通名。心者，堅實妙最之稱。《大經》隨機，義、文俱廣，受、持、傳、習，或生怯退，傳法聖者錄其堅實妙最之旨，別出此經。三分、二序故皆遺闕，甄綜精微，纂提綱蹟，事雖萬像，統即色而為空，道縱千門，貫無智而兼得，探廣文之祕旨，標貞心以為稱。「經」者，津妙理之格言，掖迷生之恒範，欲令隨證，或依或說般若貞實，而說此經，故以心目，如《瑜伽論》水陸華等，《十地》等經。

"Prajñāpāramitā" is the common title of the Great Sūtra; "Heart Sūtra" is the distinctive name of this sūtra: it is the Heart Sūtra of prajñā. Explaining it as a compound (samāsa), it takes its name as a determinative compound (tatpuruṣa); with the nominal case ending (subanta), the genitive indicates the owner. Although this Heart Sūtra is also named Prajñā, that is general and this is specific, so it is simply called the Heart. "Prajñā" means wisdom. The ancient explanations had three: first, dharmatā refers to the true principle; second, contemplative insight refers to true wisdom; third, written words refer to the true teaching. The present explanation has five: fourth, retinue refers to the myriad practices; fifth, sensory objects refer to all dharmas. Merit and wisdom are cultivated together; existence and emptiness are illuminated equally. Tracing the expressions to understand the import, investigating the principle so understanding arises, both the nature of wisdom and the requisites of wisdom are all called prajñā. It can remove obscurations and habits, and realize the true principle of dharmas; it is the foremost of all virtues and the guide of the myriad practices. Although specifically named wisdom, it subsumes all dharmas. "Pāra" means the other shore. Ancient explanations had two, namely bodhi and nirvāṇa; the present explanation has five: 1. the knowable, 2. the teaching, 3. the principle, 4. the practice, 5. the fruit. "Mitā" means separation, and means arrival: because through practicing prajñā, one separates from all obscurations and defilements, exhausts existence and non-existence in objects of cognition, penetrates the six treasuries in understanding, comprehends conventional and ultimate in meaning, completes both causes in karma, and perfects awakening and tranquility—this is ascending to the other shore. Both essence and function are mentioned together, so this name is established. However, only when the cultivated practice possesses the seven supreme qualities can it be named pāramitā: 1. abiding in the bodhisattva family (gotra); 2. relying on the great mind of bodhi; 3. having compassion for sentient beings; 4. completely practicing all deeds; 5. being embraced by signless wisdom; 6. dedicating towards bodhi; 7. not being interrupted or mixed with the two obscurations. If one practices wisdom and all other wholesome karmas, yet lacks any one of these, it is not reaching the other shore. In the first incalculable aeon, this is called pāramitā; in the second incalculable aeon, it is called near-pāramitā (upapāramitā); in the third incalculable aeon, it is called great pāramitā (mahāpāramitā). In the stage of the Buddha fruit, there is no other designation; now, subsuming cause and fruit, the common title is raised. "Heart" is an appellation for what is solid, subtle, and supreme. The Great Sūtra responds to capacities, and both its meaning and text are vast; in receiving, upholding, transmitting, and practicing it, some may produce faint-heartedness and retreat. Holy beings who transmitted the Dharma extracted its solid, subtle, and supreme essentials and separately produced this sūtra. The three sections and the two prefaces are therefore all omitted; distilling the subtle and quintessential, and compiling and extracting the essential outline, although phenomena are of ten thousand forms, they are unified in that form itself is emptiness; though the paths are a thousand gates, they are traversed in having no wisdom and gaining everything. Probing the secret purport of the vast text, it takes the steadfast heart as its name. "Sūtra" is a maxim guiding toward the subtle principle, a constant norm assisting bewildered beings. Wishing to make them realize accordingly, or rely upon or speak of the steadfast reality of prajñā, this sūtra was preached, and hence designated by "Heart", like the water and land flowers in the Yogācārabhūmi-śāstra, the Daśabhūmika-sūtra, and other sūtras.