般若心經略疏連珠記 1.19

1.19

「般若」下，二、別敘今經，二：初、妙讚投機。昏衢、苦海，以喻有情奔馳生死，無智慧明，五苦八苦不得邊底也。高炬、迅航，以況斯經三無相慧，拯接物機、導引迷徒，群修多羅莫比斯最。「然則」下，二、聊示經目，二：初、略提綱要。「般若」等者，肇公曰：「然則智有窮幽之鑒而無知焉，神有應會之用而無慮焉。神無慮故能獨王於世表，智無知故能玄照於事外。」經云「般若無知，無所不知。」則觀照實相也。「波羅」下，「功」者功用也，謂漉人天龍渡生死海置涅槃岸，乃斯妙慧之功用也。「心顯」等者，讚能詮經略能攝廣之妙勝也。如圓覺題中「修多羅了義」五字，是故圭山科下六字總屬能詮。《鈔》曰「上五字是比對諸經歎此經殊勝，意顯《圓覺》一經是修多羅藏中了義之經。」今疏主特彰一十四行，是六百卷中之要妙，意言是般若部中之心，如人心藏是一身之要也。前已廣敘所詮甚深，故此特顯能詮文字般若如精耀氣絲焉。蓋順譯主獨就喻彰。「經乃」等者，線能貫華、經能持緯，聖宣法義，經以貫之也。「從法」下，二、以義結成般若法也。心乃喻焉，心經為詮般若為旨，結為題目矣。

From "Prajñā" onward: second, separately narrating the present sūtra, divided into two: first, wondrous praise answering the capacity. "Dark thoroughfare" and "sea of suffering" serve as metaphors for sentient beings rushing through birth and death without the light of wisdom, unable to find the boundaries or bottom of the five sufferings and eight sufferings. "High torch" and "swift vessel" illustrate this sūtra's wisdom of the three non-characteristics, which rescues and meets the capacities of living beings, guiding those who have gone astray; among the crowd of sūtras, none can compare to this foremost one. From "However" onward: second, briefly showing the title of the sūtra, divided into two: first, briefly setting forth the essentials. Regarding "prajñā" and so forth, Master Zhao said: "However, wisdom has the scrutiny that plumbs the depths yet is without knowledge; spirit has the functioning that responds to encounters yet is without thought. Because spirit is without thought, it can reign uniquely beyond the world; because wisdom is without knowledge, it can mystically illuminate outside of affairs." A sūtra says: "Prajñā is without knowledge, yet there is nothing it does not know." This is contemplating dharmatā. From "pāramitā" onward: "function" means functioning, namely straining humans, devas, and nāgas across the sea of birth and death to place them on the shore of nirvāṇa; this is the function of this wondrous wisdom. As for "the heart reveals" and so forth, it praises how the text that can expound, being condensed, can wonderfully and superbly subsume the extensive. Just as in the title of the Perfect Enlightenment Sūtra, the five characters "complete-meaning sūtra" appear, so Guifeng's outline assigned the lower six characters entirely to the text that can expound. The Subcommentary says: "The above five characters praise this sūtra's supremacy in comparison with other sūtras, intending to show that the single scripture of Perfect Enlightenment is a sūtra of complete meaning within the basket of sūtras." Now the commentary master specifically highlights fourteen lines as the essential marvel within the six hundred fascicles, intending to say that it is the heart within the prajñā division, just as the human heart is the essential of the whole body. Having earlier extensively narrated the profound depth of what is expounded, he here specifically shows that the nominal prajñā of the text that can expound is like refined luminescence and vaporous silk. This accords with the translator's sole focus on illuminating it through metaphor. Regarding "A sūtra is..." and so forth, a thread can string flowers together, and a warp can maintain the woof; the sage proclaims the Dharma meanings, and the sūtra strings them together. From "Following Dharma" onward: second, concluding by meaning to form the Dharma of prajñā. The heart is the metaphor; the Heart Sūtra is the exposition and prajñā is the intent, concluded as the title.