般若心經略疏連珠記 1.34

1.34

「心之」下，二、歎能詮以引喻。此乃譯人之意，非疏主正義。故慈恩云：「般若波羅蜜多者，大經之通名。心經者，此經之別稱，般若之心經也。」草堂曰：「亦作能詮教釋。意云此半紙之經是六百卷之中也，即紇利陀耶，此云肉團心，引而為喻，喻此略經是大部之心藏也。即文字般若是所喻，心之一字是能喻也。」「即般」下，法合以彰要。謂六百卷二十萬頌之內也。「統要」等者，《幽讚》曰：「甄綜精微纂綱賾，事雖萬象，統即色而為空；道縱千門，貫無智而兼得。採廣文之祕旨，標貞心以為稱也。」「況人」等者，況，譬也。如人百體，心為其主。故經云「心如帝。」三喻此略，經唯談妙，最餘藏六腑喻廣說。經兼被二乘，亦該權淺，豈似此經中道鎔融，唯終唯頓，文略義深，括盡玄奧，故云「統極之本」。然泛論心者，有其四種：一紇利陀耶，即肉團心。二緣慮心，謂八識，俱能緣慮自分境故。三質多，謂集起心，即第八識，集諸種子起現行故。四乾栗陀，此云堅實心，若作所詮則當第四堅實，約法以解心也；作能詮釋則當第一肉團，約喻以解心也。且圭山出自大唐，非後人救過而穿鑿也。顯矣。近代嶽公而謂疏主不知約法以解心。陋哉！坐井而觀天，曰天小者也。

From "Of the mind" down, second, praising the expressive [teaching] by introducing a metaphor. This is the translator's intention, not the commentator's primary meaning. Therefore Ci'en says: "'Prajñāpāramitā' is the common name for the Great Sūtra. 'Heart Sūtra' is the particular title of this sūtra: it is the Heart Sūtra of Prajñā." Caotang says: "It is also explained as the expressive teaching. It means that this sūtra of half a sheet of paper is [the heart] amidst the six hundred fascicles. That is, hṛdaya, translated here as the physical heart, is adduced as a metaphor, likening this brief sūtra to the heart-treasury of the great division [of scriptures]. Thus verbal prajñā is that which is compared, and the single word 'heart' is the metaphor." From "That is, prajñā" down, matching [the metaphor] with the dharma to reveal its essential quality. This refers to [its standing] within the six hundred fascicles and two hundred thousand verses. Regarding "governing the essential" and so forth, the Youzan says: "Synthesising the refined and subtle, it summarises the essential and abstruse. Though phenomena encompass ten thousand forms, it unifies them [by showing that] matter is emptiness; though the path comprises a thousand gates, it threads them [by showing that] without wisdom [prajñā] is attained. Gathering the esoteric principles of the extensive texts, it sets forth the steadfast heart as its title." Regarding "Like a person" and so forth: "like" is an analogy. Just as in a person's hundred limbs the heart is the master, so the sūtra says, "The mind is like a sovereign." The three metaphors for this brief sūtra discuss solely the most wondrous; the remaining [internal] organs and six viscera are metaphors for the extensive expositions. Those sūtras also accommodate the two vehicles and cover the provisional and shallow; how could they resemble this sūtra's melting and harmonising of the middle way, which is solely final and solely sudden? With brief text and profound meaning, it encompasses all abstruse subtleties, and is therefore called "the root that governs the ultimate." Now, speaking generally of "mind" (citta/hṛd), there are four kinds: First, hṛdaya, which is the physical heart. Second, the mind of thinking and reflecting, which refers to the eight consciousnesses, because they can all think and reflect upon their respective objects. Third, citta, which means the mind of accumulation and arising: that is the eighth consciousness, because it accumulates the various seeds and produces active manifestations. Fourth, *hṛda (ganlituo), translated here as the firm and solid heart. If treated as the signified [principle], it corresponds to the fourth, the firm and solid [heart], explaining "heart" in terms of the dharma; if explained as the expressive [teaching], it corresponds to the first, the physical [heart], explaining "heart" in terms of a metaphor. Moreover, Guishan came from the Great Tang, and this is not a forced interpretation fabricated by later people to salvage an error. It is obvious! In recent times, Master Yue said that the commentator did not know how to explain "heart" in terms of the dharma. How narrow! This is sitting in a well to look at the sky and declaring the sky to be small.