般若波羅蜜多心經幽贊 1.13

1.13

贊曰：勝空者言，今此經中略有二分，初、「觀自在」等破二執、顯二空，後、「菩提薩埵」等歎二依、得二利。《大經》云，佛告舍利子，菩薩摩訶薩行般若波羅蜜多時，應如是觀，實有菩薩，不見有菩薩，不見菩薩名。菩薩自性空，菩薩名空，故今標菩薩令彼不見，故破生執而說生空。如應者言，今此經中總有三分，初、「觀自在」等標上人修行，勸示發心；次、「舍利子」等陳機感者名，述理垂喻；後、「菩提薩埵」等彰依學之德歎獲勝利。或初、令練磨，次、斷除四處，後、離苦圓證。練磨有三，今標菩薩先修行人，勸示發心，初練磨也。謂聞菩提廣大深遠，若生退屈，應練磨心。彼觀自在昔初發意，具諸煩惱，於無明殼建立勝心，捨身、命、財，求佛智慧，興大勇猛，已成等覺；我亦應爾，勵己增修，不應自輕而生退屈。

The Commentary states: Those who emphasize emptiness say: In the present sūtra there are briefly two parts. First, from "Avalokiteśvara" onward, it destroys the two grasps and reveals the twofold emptiness. Later, from "Bodhisattva" onward, it praises the two refuges and the attainment of the two benefits. The Great Sūtra says: The Buddha said to Śāriputra, when a bodhisattva mahāsattva practices the prajñāpāramitā, he should contemplate thus: truly there is a bodhisattva, yet he does not perceive a bodhisattva, nor does he perceive the name of a bodhisattva. The bodhisattva's svabhāva is empty, and the bodhisattva's name is empty. Therefore, now indicating the bodhisattva causes them not to perceive him; thus destroying the grasp of a person (pudgala-grāha), it speaks of pudgala-nairātmya. Those who accord with the context say: In the present sūtra there are generally three parts. First, from "Avalokiteśvara" onward, it indicates the superior person's cultivation, encouraging and showing the arousal of the resolve [for bodhi]. Next, from "Śāriputra" onward, it sets forth the name of the one whose capacity was responsive, stating the principle and presenting analogies. Later, from "Bodhisattva" onward, it reveals the virtues of relying on this practice and praises the attainment of supreme benefits. Alternatively, first, it causes tempering; next, it severs the four situations; later, it separates from suffering and completely realizes. Tempering has three aspects; here, indicating the bodhisattva as a practitioner of the past encourages and demonstrates the arousal of the mind, which is the first tempering. That is, hearing that bodhi is vast and profound, if faint-hearted retreat arises, one should temper the mind: that Avalokiteśvara in the past, when first generating the mind, was fully possessed of afflictions, yet within the shell of ignorance established the supreme mind, relinquished body, life, and wealth, sought the Buddha's wisdom, gave rise to great vigor, and has already attained equal awakening; I too should be like this, encouraging myself to increase cultivation, and should not belittle myself and give rise to faint-hearted retreat.