般若心經略疏連珠記 2.12

2.12

「二兼」下，二、兼釋菩薩疑，是亦通釋。「舍利」下一段經文，理當亦有唱經舉疑人之科，疏略不指疑人，即舍利子耳。而謂引論舉疑人者，非也。然疏云「菩薩」，何以鶖子者，疏主曰：「此等皆是已在三乘中」，則鶖子等位皆三乘。太一曰：「舍利弗身在佛法中，義當聰明位。」又曰：「其位在於頓悟熟教，義通初教。」又迴心聲聞，約本則名聲聞，據現學法則名菩薩。疏文有三：一、「寶性」下，標舉；「一疑」下，二、列釋；「三疑」下，三、結示。然今列三疑以順經文，故與玄鏡不次，而圭峰略注意存的示觀心，不欲衍引，故云不必和會。

From "Second, also" down is the second [section], which also explains the bodhisattvas' doubts; this is also a general explanation. Logically, the passage of scriptural text below "Śāriputra" should also have had a rubric for chanting the sūtra and presenting the person with doubts; the commentary omitted pointing out the person with doubts, who is simply Śāriputra. Claiming that it cites a treatise to present the person with doubts is incorrect. However, the commentary says "bodhisattva"—why then Śāriputra? The author of the commentary says, "These are all those who are already within the Three Vehicles," meaning that the stage of Śāriputra and the others belongs to the Three Vehicles. Taiyi says: "Śāriputra's person is within the Buddha's Dharma, and functionally corresponds to the stage of intelligence." He also says: "His stage lies in the mature teaching of sudden awakening, and its meaning extends to the initial teaching." Moreover, regarding the śrāvaka who has turned their mind around: in terms of their origin they are called a śrāvaka, but according to the Dharma they currently train in, they are called a bodhisattva. The commentary's text has three [parts]: first, from "*Ratnagotravibhāga*" down is the presentation; second, from "The first doubt" down is the enumerated explanation; third, from "The three doubts" down is the concluding indication. However, here the three doubts are enumerated in accordance with the sūtra text, and so they do not follow the sequence in the *Mystic Mirror*; Guifeng's brief commentary intended to clearly demonstrate the contemplation of mind and did not wish to elaborate with citations, which is why he said they need not be harmonized.