般若心經略疏連珠記 2.37

2.37

經「無」下，二、斷障，二：初、唱經，「二斷」下，二、作釋。言「魔冤之怖」者，天魔外道現形以怖行者，廣如《起信》本末論說。「顛倒夢想」者，生住異滅，疏主例釋，以夢皆能眠，眾生於我我所中而不覺知故。夢所見境，無而謂有，故名顛倒。由本淨心為無明所眠，夢於四相，起諸煩惱。今得般若智日，破煩惱夢，了諸法空，故云「惡因盡也」。

From the sūtra’s “no…” downwards is the second, severing hindrances, which has two parts: first, citing the sūtra; second, from “two, severance…” downwards, providing the explanation. Regarding “fear of the demon adversary,” celestial demons and non-Buddhists manifest forms to frighten practitioners, as extensively explained in the root and branch treatises of the Awakening of Faith. Regarding “inverted dream-thoughts,” the commentator explains them analogously through arising, abiding, changing, and ceasing: because dreams all involve sleep, sentient beings do not awaken to or realize the self and what belongs to the self. The objects seen in dreams do not exist yet are thought to exist, and so are called inverted. Because the fundamentally pure mind is put to sleep by ignorance, it dreams of the four marks and gives rise to afflictions. Now, attaining the sun of prajñā wisdom, it shatters the dream of afflictions and understands the emptiness of all dharmas; hence it is said that “evil causes are exhausted.”