般若心經略疏連珠記 1.32

1.32

「第四」下，四、釋題，三：初、唱章，二、演義，三：初、分教義，二：初、辨詮旨。「謂般若心」者，標舉也。「是所之詮義」者，判釋也。判此題中心及般若等言，皆屬所詮之法，即下無罣礙心也。不空譯云「菩薩有般若波羅蜜多心，名普遍智藏。」乃至色性是空、空性是色等，即心是所詮法明矣。圭山曰：「藏和尚《般若心經疏》作所詮義釋心字，意云般若之心是萬法之體，故云心也。會同堅實用釋圓覺妙心，揀云不同緣慮集起之義。」又曰：「肉團麁淺，不必揀也。故云所詮之義。」「經之」等者，詮上般若心也。《佛地論》云「能貫能攝故名為經。」又曰「應知此中宣說佛地饒益有情，依所詮義，名佛地經。」且能所詮釋經題者，本出親光，而四明禮公乃言：「大違佛理。智者位居五品，親光登地菩薩，位望相遼，如一輕塵較大地土。而輒是彼非，此不知其可也。」若心作喻釋，即「心經」二字是能詮教也。二、結離合。「即能」等者，依所詮義立能詮名。三摩娑釋，依主得名。補盧沙聲，屬聲受稱。

From "The fourth" downward is the fourth [major section]: explaining the title, which has three parts: first, stating the section; second, expounding the meaning, in three parts: first, distinguishing teaching and meaning, in two parts: first, discriminating what expresses and what is expressed. "Prajñā Heart" is the setting forth. "Is the meaning expressed" is the evaluative explanation. This evaluates and explains that the words "heart," "prajñā," and so forth in this title all belong to the dharma that is expressed, which is the unimpeded mind below. Amoghavajra's translation states: "Bodhisattvas possess the heart of prajñāpāramitā, named the Treasury of Universal Wisdom," up to "form's nature is empty, emptiness's nature is form," and so on; thus it is clear that the mind is the dharma that is expressed. Guifeng says: "Preceptor [Fa]zang's Commentary on the Heart Sūtra explains the word 'heart' as the expressed meaning, meaning that the heart of prajñā is the essence of all dharmas, hence it is called 'heart.' Conjoining it with 'firm and real' to explain the wondrous mind of complete awakening, he selects it to clarify that it is not the meaning of cognitive conditioning and aggregate arising." He also says: "The physical heart is coarse and shallow, so there is no need to select against it; hence he calls it 'the expressed meaning.'" "Sūtra's" and so on expresses the aforementioned prajñā heart. The Buddhabhūmi Treatise says: "Because it can thread through and gather, it is named 'sūtra.'" It also says: "It should be known that herein, proclaiming the Buddha-ground to benefit sentient beings, according to the meaning expressed, it is named the Buddhabhūmi Sūtra." Furthermore, explaining sūtra titles by means of what expresses and what is expressed originally stems from Bandhuprabha, yet Master Li of Siming actually said: "This greatly contradicts the Buddhist principle. Zhiyi's rank was at the five grades, while Bandhuprabha was an advanced bodhisattva who had ascended the stages; their ranks and status are as far apart as a speck of dust compared to the earth. To rashly approve of the former and censure the latter—this is something I cannot understand." If "heart" is explained as a metaphor, then the two characters "Heart Sūtra" are the teaching that expresses. Second, concluding the separation and combination. "That which expresses" and so on means establishing the name of that which expresses based on the meaning expressed. Interpreted according to samāsa, it gets its name as a tatpuruṣa compound. Interpreted through puruṣa [declensions], it takes its designation from the genitive case.