般若心經略疏連珠記 2.38

2.38

經「究」下，三、得果，二：初、唱經，「三得」下，二、作釋。初翻梵成華。「德無不備」者，無住處大般涅槃，具足常等無盡德也。教興中云「顯佛勝德，生淨信故。」今得菩提涅槃果故，不同無得，乃真佛德空也。祖文引此顯佛德空者，乃順智光，前記已會。「障無不盡」者，惑障本如，無盡可盡、無斷可斷。「簡異」下，釋究竟言，但簡小乘，順慈恩三藏也。「又釋」等者，非真流之行，無以契真；未有適真之行，不從真起。今以即實相之觀，照證彼即智之如，如珠發光，光還自照。窮理盡性，故名究竟，此據自宗釋也。

From the sūtra’s “ultimate…” downwards is the third, attaining the fruit, which has two parts: first, citing the sūtra; second, from “three, attaining…” downwards, providing the explanation. First, translating the Sanskrit into Chinese. Regarding “virtues lacking nothing,” it refers to the non-abiding great parinirvāṇa, which is fully endowed with inexhaustible virtues such as permanence and so on. Under the arising of the teaching it states, “Revealing the supreme virtues of the Buddha gives rise to pure faith.” Now, because the fruit of bodhi and nirvāṇa is attained, unlike non-attainment, this is the true emptiness of the Buddha’s virtues. The Patriarch’s text cites this to reveal the emptiness of the Buddha’s virtues in accordance with Zhiguang, as already reconciled in the previous note. Regarding “hindrances lacking nothing that is exhausted,” afflictive hindrances are fundamentally suchness, with nothing exhaustible that can be exhausted, and nothing severable that can be severed. From “Differentiating…” downwards, explaining the word ‘ultimate’, it merely differentiates the small vehicle, following the Tripiṭaka Master of Ci'en. Regarding “Another explanation…” and so forth: without practices that flow from the real, there is no way to accord with the real; there has never been a practice that arrives at the real that did not arise from the real. Now, through contemplation that is identical to dharmatā, one realizes that suchness which is identical to wisdom, just as a jewel emits light and the light turns back to illuminate itself. Exhausting principle and fully plumbing nature is therefore called ‘ultimate’; this is an explanation based on our own school.