般若心經略疏連珠記 2.21

2.21

「二別」下，二、釋儀。「初就」下，三、演釋，三：一、就位釋，二：初、直釋。「道前」者，疏主云：「謂見道前也」。「凡」者，內外二凡。今就相顯，遍從外凡雜染眾生位說。論曰「為本際無邊煩惱藏所縛，從無始來生死趣中生滅流轉，名眾生界。」故云謂凡夫等是生滅位。第一義空，性非生滅，故經以「不」不之，是以疏言「真空離此」等也。「道中」者，見修二道，十地位中也。疏主曰：「又以十地說為見修」，故云「菩薩等位」。「障染」等者，此約能所治障行以分垢淨。疏主又云：「已斷障故名淨，斷未盡故名垢。」又修起淨德名淨，淨德未圓猶帶障故名垢。又異前位故名淨，異後位故名垢，真空離此故。經「不之道後」等者，究竟位也。「今盡」者，疏主曰：「習氣亦盡也。」「萬德今圓」者，疏主曰：「福智圓滿，最極淨也。」此皆染淨相翻緣修。若此性覺真空，不容有是，故總不之。首稜云：「云何是中更容他物。」「又佛」下，二、引論，二：初、引《佛性》先總標。即彼論第二卷第三顯體分三因品。論云「復次佛性體，有三種三性所攝義應知。三種者，所謂三因、三種佛性。三因者，一、應得因，二、加行因，三、圓滿因。初即二空所顯真如，由此應得菩提心乃至道後法身故。二加行因者，謂菩提心，由此心故得三十七品、十度、十地乃至道後法身。三圓滿因者，即加行因，由此得一切滿。三種佛性者，應得因中具有三性：一、住自性性，二、引出性，三、至得性。」清涼曰：「住自性性者，謂道前凡夫位。引出性者，從發心已上窮有學聖位。至得性者，無學聖位。言發心已上者，若約得位已去，則當解行發心。若約見道位說，則證發心也。」疏主又曰：「自性住佛性者，雜染眾生位中有垢真如。引出性，菩薩位垢淨真如。至得性，即無垢真如。」「真空」等者，就前三位故有生等，性空覺明無若干也。

Under 'second, specific' is, secondly, explaining the modes. Under 'first, with respect to' is, thirdly, expounding the interpretation, which has three: first, explaining with respect to stages, which has two: first, direct explanation. 'Before the path': the commentary master says, 'It refers to before the path of seeing.' 'Ordinary person' refers to the two kinds of ordinary persons, internal and external. Now, to make the characteristics evident, it speaks comprehensively from the stage of external ordinary beings with afflictive defilements. The treatise says: 'Bound by the boundless treasury of afflictions from the fundamental limit, flowing and turning in arising and ceasing within the destinies of saṃsāra from beginningless time, it is named the realm of sentient beings.' Therefore it says ordinary persons and so forth are the stage of arising and ceasing. The nature of paramārtha-śūnyatā is not arising and ceasing; hence the sūtra negates it with 'not'; this is why the commentary says 'true emptiness is free from this,' and so forth. 'Within the path' refers to the two paths of seeing and cultivation, within the stages of the ten bhūmis. The commentary master says: 'Moreover, the ten bhūmis are explained as seeing and cultivation'; therefore it says 'the stages of bodhisattvas and so forth.' 'Obstacles and defilements' and so forth divides defilement and purity with respect to the obstacles and practices of the remedy and what is remedied. The commentary master also says: 'Because obstacles have been severed it is called pure; because the severing is not yet complete it is called defiled.' Furthermore, cultivating and giving rise to pure virtues is called pure; because pure virtues are not yet round and full and still carry obstacles, it is called defiled. Furthermore, because it differs from the preceding stage it is called pure; because it differs from the subsequent stage it is called defiled; this is because true emptiness is free from these. The sūtra's 'not … after the path' and so forth refers to the ultimate stage. 'Now exhausted': the commentary master says, 'The latent tendencies are also exhausted.' 'The myriad virtues are now rounded': the commentary master says, 'Merit and wisdom are perfected, being supremely pure.' These are all conditional cultivations where defilement and purity counter each other. If it comes to this true emptiness of original awakening, it does not allow the presence of these; hence they are negated entirely. The Śūraṅgama says: 'How could other things be accommodated within this?' Under 'moreover, the Buddha[-nature Treatise]' is, secondly, citing the treatise, which has two: first, citing the Foxing lun to indicate generally first. This is the 'Chapter on the Three Causes' in the third section, Revealing the Essence, in the second fascicle of that treatise. The treatise says: 'Furthermore, the essence of Buddha-nature should be understood as the meaning subsumed under the three kinds of three natures. As for the three kinds, they are the so-called three causes and three kinds of Buddha-nature. As for the three causes: first, the cause of what should be attained; second, the cause of expedient application; third, the cause of complete fulfillment. The first is the tathatā revealed by the two emptinesses; because of this, one should attain the bodhicitta up to the dharmakāya after the path. As for the second, the cause of expedient application, it refers to the bodhicitta; due to this mind, one attains the thirty-seven factors [of awakening], the ten pāramitās, the ten bhūmis, up to the dharmakāya after the path. As for the third, the cause of complete fulfillment, it is the cause of expedient application [itself]; by this, one attains all fulfillments. As for the three kinds of Buddha-nature, the three natures are fully present within the cause of what should be attained: first, the nature abiding in its own nature; second, the nature brought forth; third, the nature attained.' Qingliang says: 'The nature abiding in its own nature refers to the stage of ordinary persons before the path. The nature brought forth is from the initial resolve of the mind on up through the exhaustion of the sacred stages of trainees. The nature attained is the sacred stage of non-trainees. As for saying from the resolve of the mind on up, if considered in terms of attaining the stages onward, it corresponds to the resolve through understanding and practice. If explained in terms of the stage of the path of seeing, it is the resolve through realization.' The commentary master also says: 'The Buddha-nature abiding in its own nature is the defiled tathatā within the stage of defiled sentient beings. The nature brought forth is the tathatā of defilement and purity in the stage of bodhisattvas. The nature attained is precisely the undefiled tathatā.' 'True emptiness' and so forth means: with respect to the preceding three stages there are arising and so forth, yet the luminosity of the nature's emptiness is without such differences.