般若心經略疏連珠記 1.35

1.35

「三就」下，三、明體用、二：初翻名以顯體。即就前所詮法中，非所喻文字般若中也。「體用分二」者，然體用多門，略明三義：一寂體照用，則實相觀照為體用也。《放光》云「般若無所有相，無生滅相。」此明寂體無相也。《道行》云「般若無所知、無所見。」此顯照用無知也。二、權實二智以分體用。實智照真，內鑒而無知，體也。權智涉俗，外應而無慮，用也。三、直就大乘以明體用，則以當法包含為體，運載功能為用。疏主曰：「體用合說，故云大乘。三大二運，即其義也。」又疏主明乘體中，則以無分別智所依真如互為兼正，攝餘勝行為乘體。性明業用中，乃約三佛性中自性為所乘，引出為能乘，至得果為所至處，又約運因成果等義為乘業用。然今此疏乃取到岸為用、證真為體，正用第三兼之前二。若以翻盡為用、照源作體，則通用二三該之第一。「般若」等者，譯梵成唐。「即神」等者，靈知不測曰神，穎脫眾妄曰悟，超名言之表曰玄，出相見之鄉稱奧。以無得無智之般若，會契離性離相之真源，本覺自知、照體獨立，絕知會、忘能所，本心挺現不由他悟，故證而稱妙也。若以真源為實相，則般若但目觀照文字。若約一法多名，則理智互出，以無智外之如故。真源即般若，亦無如外之智，故智慧即真源矣。

From "Third, in terms of" down, third, clarifying substance and function, in two parts: first, translating the terms to reveal the substance. This refers to the previously mentioned signified dharma, not the verbal prajñā of the metaphor. Regarding "substance and function are divided into two": while substance and function have many aspects, three meanings are briefly clarified. First, quiescent substance and illuminating function: here, dharmatā and contemplative [prajñā] constitute substance and function. The Fangguang says: "Prajñā has no characteristic of existing, and no characteristic of arising and ceasing." This clarifies that the quiescent substance is devoid of marks. The Daoxing says: "Prajñā has nothing known and nothing seen." This reveals that the illuminating function is devoid of knowledge. Second, distinguishing substance and function by means of provisional and real wisdoms. Real wisdom illuminates the real, internally discerning without conceptual thought: this is the substance. Provisional wisdom engages the conventional, externally responding without deliberation: this is the function. Third, clarifying substance and function directly in terms of the Mahāyāna: here, the inherent containment within the dharma itself is the substance, and the capability of conveying is the function. The commentator says: "Substance and function are spoken of together, hence it is called the Great Vehicle (Mahāyāna). The three greatnesses and two conveyances are precisely its meaning." Furthermore, when the commentator clarifies the substance of the vehicle, he takes the mutual integration of the non-conceptual wisdom and its underlying tathatā as primary and secondary, subsuming the remaining superior practices into the vehicle's substance. When clarifying the functional activity, he takes, among the three Buddha-natures, the inherent nature as that which is mounted, the brought-forth nature as that which mounts, and the attainment of the fruit as the destination reached; he also uses the sense of conveying from cause to the completion of the fruit as the vehicle's functional activity. Now, in this commentary, reaching the other shore is taken as the function and realising the real as the substance, precisely using the third along with the previous two. If exhausting [delusions] is taken as the function and illuminating the source as the substance, this generally uses the second and third to encompass the first. Regarding "prajñā" and so forth: translating from Sanskrit into Chinese. Regarding "namely, spiritual" and so forth: ungraspable spiritual awareness is called "spiritual"; emerging free from all delusions is called "awakening"; transcending beyond names and words is called "profound"; leaving the realm of marks and sights is called "abstruse." Using prajñā of no attainment and no wisdom to tally and accord with the true source that is free from nature and free from marks, original awakening naturally knows, its illuminating substance standing independently, cutting off knowing and meeting, forgetting subject and object, the fundamental mind standing forth distinct without depending on awakening from another—hence its realisation is called wondrous. If the true source is taken as dharmatā, then prajñā refers merely to contemplative and verbal [prajñā]. If considered in terms of one dharma bearing multiple names, then principle and wisdom mutually arise, because there is no reality outside of wisdom. The true source is itself prajñā, and there is no wisdom outside of reality; thus wisdom is itself the true source.