般若心經略疏連珠記 2.16

2.16

「四就」下，四、就觀行釋。前約所證所觀之境，今就能證能觀之智，以釋經文。於中亦有對告等，科疏略不出。文三：初、止觀兩輪。一觀色等者。經第二句也。《寶冊》云「所言止者，謂止一切境界相。即以覺慧唯識道理破外塵相，塵相既止，無所分別，故云止。色是外塵，觀之即空，故成止行。」論又云「依是三昧則知法界一相，即名一行三昧。」當知真如是三昧根本。《文殊般若經》云「云何名一行三昧？佛言：法界一相，繫緣法界，是名一行三昧。入一行三昧者，盡知河沙諸佛法界無差別相。」乃至廣說。真如三昧能生此等無量三昧，《文殊般若》即此經之廣文也。「觀空」等者，論云「所言觀者，謂分別因緣生滅相，隨順毘鉢舍那觀義故。」即經第四句。《瑜伽》云「若於諸法勝義理趣，及諸無量安住理趣世俗妙慧，當知名觀。」觀空即色，乃安立世俗矣。空色無二，即二不異句也。見色非實色，舉體是真空；見空非斷空，舉體是幻色。廓情塵而空色無礙，泯智解而心境俱冥，可謂止觀變行為究竟也。論云「定隨時彼觀則順，觀隨時中彼定即順具足，具足不離轉故。」

From "Fourth, regarding" below is the fourth [section]: explaining in terms of contemplative practice. Previously it concerned the sphere realized and contemplated; now it concerns the wisdom that can realize and contemplate, so as to explain the sūtra text. Within this there is also the person addressed, etc., which the commentary's division briefly does not bring forth. The text has three [parts]: first, the two wheels of calming and contemplation. Regarding "Contemplating form, etc.," it is the second line of the sūtra. The Baoche says: "What is called calming means calming all characteristics of sensory spheres. That is, using awakening wisdom and the principle of consciousness-only to break the characteristics of external dust; once dust characteristics are calmed, there is no discrimination, hence it is called calming. Form is external dust; contemplating it as immediately empty accomplishes the practice of calming." The treatise also says: "Relying on this samādhi, one knows the single characteristic of the dharmadhātu; this is called the one-practice samādhi (ekavyūha-samādhi)." One should know that tathatā is the foundation of samādhi. The Mañjuśrī-prajñā Sūtra says: "What is called the one-practice samādhi? The Buddha said: The single characteristic of the dharmadhātu; binding one's focus to the dharmadhātu is called the one-practice samādhi. One who enters the one-practice samādhi fully knows the undifferentiated characteristic of the dharmadhātu of the Buddhas as numerous as sands of the Ganges River," and so on extensively. The tathatā samādhi can generate these immeasurable samādhis; the Mañjuśrī-prajñā is precisely the expanded text of this sūtra. Regarding "Contemplating emptiness, etc.," the treatise says: "What is called contemplation means discriminating the characteristics of arising and ceasing through causes and conditions, following along with the meaning of vipaśyanā contemplation." This is the fourth line of the sūtra. The Yogācāra[-bhūmi] says: "If one possesses wondrous worldly wisdom regarding the ultimate purport of all dharmas and the immeasurable purports of abiding, one should know this is contemplation." Contemplating emptiness as immediately form establishes the conventional. Emptiness and form being non-dual is the two "not different" lines. Seeing form as not real form, its entire essence is true emptiness; seeing emptiness as not annihilationist emptiness, its entire essence is illusory form. Clearing away emotional dust, emptiness and form are unobstructed; eradicating intellectual understanding, mind and objects are both obliterated—this may be called the transformation of calming and contemplation into ultimate practice. The treatise says: "When concentration accords with its time, contemplation is compliant; when contemplation accords with its time, concentration is compliant and complete, because they turn without departing from being complete."