般若心經略疏連珠記 1.36

1.36

「波羅」下，二、會梵以彰用。「波羅」者，譯梵成唐。既以到岸為用，正約運因成果也。而義有三：一「由斯妙慧」者，運行令增也。二「生死過盡」者，運惑令滅也。三「真空際」者，運理令顯也。初一是能、後二是所。又即《雜集》三轉依義：一、心轉，真性現故。二、道轉，行漸增故。三、斷轉，惑障滅故。又《起信》云「破和合識是轉滅，顯現法身是轉顯，智淳淨是轉增。」但小不次。不到之慧，揀權小也。

From "pāramitā" down, second, matching the Sanskrit to reveal the function. "Pāramitā" is a translation from Sanskrit into Chinese. Since reaching the other shore is taken as the function, this directly refers to conveying from cause to the completion of the fruit. This has three meanings: First, "by means of this wondrous wisdom" means conveying practice so as to cause it to increase. Second, "the faults of saṃsāra are exhausted" means conveying defilements so as to cause them to be eliminated. Third, "the realm of true emptiness" means conveying principle so as to cause it to be revealed. The first one is the active agent, and the latter two are the objective realm. These also correspond to the three meanings of the transformation of the basis in the Saṃgītiparyāya / Abhidharmasamuccaya-vyākhyā: first, transformation of mind, because the true nature appears; second, transformation of the path, because practices gradually increase; third, transformation of abandonment, because the defilement-hindrances are eliminated. Furthermore, the Awakening of Faith says: "Destroying the composite consciousness is transformation through elimination; revealing the dharmakāya is transformation through revelation; purity of wisdom is transformation through increase." There is merely a minor difference in sequence. The wisdom of not reaching discriminates against the provisional and the Hinayāna.