般若心經略疏連珠記 1.21

1.21

「一謂」下，二、開章別釋，二：初、正釋，四：初、破邪迴小。謂末伽黎等廣起有無等見，行於理外。世尊說《般若》等經，破實我法，化令入道。二者鹿園之器，方等彈呵漸已成熟，般若之經廣說諸法自性皆空，翻彼小乘引令入大。故《大品》云「若人欲得阿羅漢果，當學般若波羅蜜」等。疏主曰：「九十五種競扇邪風，一十八部爭揮爝火，遂使真空慧日匿輝昏雲，般若玄珠惑茲魚目。」

From "First, it is said" onward: second, opening the chapters to explain separately, divided into two: first, the correct explanation, in four parts: first, refuting heterodoxy and turning back the lesser [vehicle]. This means that Makkhali and others extensively produced views of existence and non-existence, operating outside of principle. The World-Honoured One spoke the Prajñā and other sūtras to refute a real self and dharmas, transforming and causing them to enter the Path. Second, the vessels of the Deer Park, having gradually matured through the rebukes of the Vaipulya teachings—the Prajñā sūtras extensively expounded that all dharmas are in their own nature empty, overturning that lesser vehicle and leading them to enter the Great Vehicle. Therefore the Pañcaviṃśatisāhasrikā says: "If a person wishes to attain the fruit of an arhat, they should train in the Prajñāpāramitā," and so forth. The commentary master said: "Ninety-five kinds [of heterodox teachers] vied in fanning the winds of error, and the eighteen schools competed in brandishing the flame of a torch; consequently the sun of wisdom of true emptiness concealed its radiance behind dark clouds, and the mysterious pearl of prajñā was mistaken for a fish eye."