般若心經略疏連珠記 1.4

1.4

二、本文，三：初、總標名意，二、開章釋文，三、慶讚回向。初中二：初、通敘玄綱彰般若大宗，二：初、正敘幽深，三：初、超言以指體，二：初、體玄。「夫以」等者，夫乃發語之詞，以言由也。「真源」者，非虛妄念慮曰真，是諸法性體曰源，即實相般若無相真如也。清涼釋剎那際三昧云：「即窮法真源，謂窮彼剎那時相都寂，則剎那無際。由達清淨真如本無相故。」則以無相真如為真源矣。貞元曰：「妄隨境變、體逐相遷，鼓擊真源浩蕩無際。」彼以衣珠祕藏為物性之真源。草堂曰：「般若之心是萬法之體。」又曰：「真空者，即靈妙心源。良由本是真如一心，與生滅合名黎耶，變起根身器界色等諸法，推之無體，歸於真心之空，則第一義空為諸法之本源，故曰真源。」論曰「以有空義故，一切法得成。」經云「從無住本，立一切法。」鎮國曰：「無住、性空、真如，皆實相之異名。」疏主又曰：「令機證真源入果海也。」則以果海為真源矣。「素範」者，素表無瑕，範持自性。謂其體若氷霜、性猶珠玉，在煩惱泥不改堅白。論云「如如體中過恒染法，皆悉空空無所有故。」疏主曰：「素範超情，空有以茲雙泯。」「冲漠」者，冲曰深玄，漠言廣遠。疏主又曰：「廓無涯而超視聽，深無極而抗思議。」論曰「超思惟之境、絕窺竀之域，是豈筌罤所能獲哉？」筌者，取魚之器。罤者，網兔之罝。以況談思與真理隔絕也。

Second, the main text has three parts: first, generally indicating the meaning of the name; second, opening the sections to explain the text; third, rejoicing, praising, and dedication of merit. The first has two: first, comprehensively stating the profound framework to reveal the great doctrine of prajñā; second, [...]. The first has two: first, directly stating its unfathomable depth; which has three: first, transcending words to point to the essence; which has two: first, the profundity of the essence. "Now, regarding..." and so forth: "now" is an introductory particle, and "regarding" signifies "by means of" or "deriving from." "True source": that which is not false conceptual thought is called "true"; the essential nature of all phenomena is called "source"; this is the signless tathatā of true-mark prajñā. Qingliang, in explaining the samādhi of the limit of an instant, says: "It means plumbing the true source of dharmas, which is to say that when one plumbs the temporal marks of that instant, all is completely still; thus the instant is without limit. This is because one has realized that pure tathatā is fundamentally signless." Thus, he takes signless tathatā to be the true source. The Zhenyuan [commentary] says: "Delusion shifts according to objects; the essence moves following marks; they beat upon the true source, vast and boundless." That [text] takes the secret store of the pearl in the garment to be the true source of the nature of things. Caotang says: "The mind of prajñā is the essence of the myriad dharmas." He also says: "True emptiness is the numinous and wondrous source of the mind. Precisely because it is fundamentally the one mind of tathatā, which when combined with arising and ceasing is named ālayavijñāna, producing through transformation the sense faculties, bodies, receptacle world, form, and all other phenomena—when investigated, these lack an essence and return to the emptiness of the true mind; thus paramārtha-śūnyatā is the primal source of all phenomena, hence it is called the true source." The treatise states: "Because there is the principle of emptiness, all dharmas can be established." The sūtra says: "From the non-abiding basis, all dharmas are established." Zhenguo says: "Non-abiding, emptiness of intrinsic nature, and tathatā are all different names for dharmatā." The commentary master also says: "To cause those with capacity to realize the true source and enter the ocean of fruition." Thus he takes the ocean of fruition to be the true source. "Pure model": "pure" indicates absence of blemish; "model" holds to intrinsic nature. It means its essence is like ice and frost, its nature is like pearls and jade, and within the mire of afflictions it does not change its unyielding purity. The treatise says: "Because all defiled phenomena that exceed the sands of the Ganges are completely empty, without anything existing within the essence of tathatā." The commentary master says: "The pure model transcends emotion; emptiness and existence are thereby mutually eradicated." "Vast and quiet": "vast" means deep and profound; "quiet" means broad and far-reaching. The commentary master also says: "Vast without boundaries, it transcends seeing and hearing; deep without limit, it resists thought and deliberation." The treatise says: "Transcending the sphere of reflection, cutting off the realm of peering glimpses—how could this ever be captured by fish traps or hare nets?" A fish trap is an implement for catching fish; a hare net is a mesh for hares. These serve as metaphors for the separation between words, thought, and true principle.