般若心經略疏連珠記 2.2

2.2

經二：初、顯了般若，二：初略標綱要分。疏三：初、科分。第四科名，諸師注本但云「明利益」，無「能觀」之言。以愚所見，傳寫之家誤下「能」字耳。二、隨釋經，四：初、能觀人。疏二：初、標章指經。初句標章、次句牒經。能觀人者，指示也。言「觀自在」者，鎮國曰：「三業歸依，十通隨應，鑒無遺照、益無不周。」然或云觀世音，梵云婆盧枳底，此云觀世；濕伐羅，此云自在。若云攝伐多，此云音。梵本有二故，譯有二名。而《法華》云「觀其音聲皆得解脫」，即觀世音。然彼經，初、語業稱名滅除七災，二、身業禮拜能滿二願，三、意業存念淨除三毒。即自在義。今多稱觀世音者，語業用多，感易成故。經取義圓，云觀自在。慈恩說十自在，恐繁不錄。「謂於」下，二、依名演義，二：初、解別名。「理事」等者，良以觀不可分之理圓攝一塵中，本分限之事全遍法界內，理事圓融無所罣礙，廣大甚深三昧自住三摩地時解脫若斯。是以從三昧起，如證而說，故云「觀達自在」等也。

The sūtra has two parts: first, the explicit prajñā, in two parts: first, the section briefly setting forth the outline. The commentary has three parts: first, dividing the outline. In the title of the fourth section, the annotated editions of various masters say only "clarifying the benefit," without the words "the one who contemplates." In my humble opinion, the copyists mistakenly added the word "one who." Second, explaining the sūtra along [with the text], in four parts: first, the person who contemplates. The commentary has two parts: first, marking the section and pointing to the sūtra. The first line marks the section; the next line cites the sūtra text. "The person who contemplates" is an indication. Regarding the words "Avalokiteśvara (Guanzizai)", Zhenguo says: "Taking refuge with the three karmas, responding in accordance with the ten masteries, his discernment leaves nothing unilluminated, his benefiting leaves nothing incomplete." However, some call him Guanshiyin: in Sanskrit, *avalokita* (poluoditi), translated here as observing the world; *īśvara* (shifaluo), translated here as sovereign mastery (zizai). If it says *śabda* (shefatuo), it is translated here as sound. Because the Sanskrit texts have two forms, the translations have two names. And the Lotus Sūtra says, "Contemplating their sounds, they all attain liberation," which is Guanshiyin. However, in that sūtra: first, vocal karma in calling the name eliminates the seven calamities; second, bodily karma in paying homage fulfills the two wishes; third, mental karma in mindfulness purifies the three poisons. This is the meaning of sovereign mastery. Now he is mostly called Guanshiyin because the function of vocal karma is frequent and the resonance is easily accomplished. The present sūtra adopts the perfection of meaning and says Avalokiteśvara (Guanzizai). Ci'en speaks of the ten sovereign masteries, but fearing verbosity, I do not record them. From "This means in regard to" down, second, expounding the meaning according to the name, in two parts: first, explaining the specific name. Regarding "principle and phenomena" and so forth: truly, because contemplating the indivisible principle completely subsumes it within a single speck of dust, while phenomena of original limits and divisions entirely pervade the dharmadhātu, principle and phenomena interpenetrate without any obstruction. When abiding naturally in the samādhi of vast and profound samādhi, liberation is like this. Therefore, arising from samādhi, he speaks in accordance with what he has realised; hence it says "contemplating and attaining sovereign mastery" and so forth.