般若波羅蜜多心經幽贊 1.17

1.17

贊曰：勝空者言，下破法執而說法空。《大經》次言，不見般若波羅蜜多，不見般若波羅蜜多名。般若自性空，般若名空故。如應者言，顯由學慧，方照性空，示先所修法，第二練磨心也。謂見菩薩萬行難行，若生退屈，應練磨心。我無始來為求世樂，尚能備受無義眾苦，況求菩提為出生死度有情類生怯劣心？此深般若彼已修學，我亦應爾，省己增修，不應退屈。彼舍利子先發大心，因施眼故退求小果，恐今更退，勸示練磨。

The Commentary states: Those who champion emptiness say that below, in order to refute attachment to dharmas, dharma emptiness is spoken of. The Greater Sūtra next says: 'One does not perceive prajñāpāramitā; one does not perceive the name prajñāpāramitā. This is because the intrinsic nature of prajñā is empty, and the name prajñā is empty.' Those who conform [to the actual teaching] say: This shows that it is by cultivating wisdom that one illuminates nature-emptiness, displaying the dharma cultivated previously; this is the second tempering of the mind. That is, seeing that the bodhisattva's myriad practices are difficult to practice, if despondency arises, one should temper the mind: 'From beginningless time, for the sake of worldly pleasures, I have even been able to endure all manner of meaningless suffering; how much less, when seeking bodhi to transcend saṃsāra and deliver sentient beings, should I give rise to a timid and inferior mind? They have already cultivated and trained in this profound prajñā, and I too should do likewise.' Examining oneself and increasing cultivation, one should not become despondent. Formerly, that Śāriputra first gave rise to the great aspiration [for bodhi], but because of giving away his eyes, he retreated to seek the lesser fruit; fearing that he might now retreat again, he is exhorted and shown this tempering.