般若心經略疏連珠記 2.4

2.4

妙行二者，即二空行也。人我執無處所顯真如，名人空。法我執無處所顯真如，名法空。如為所顯，智是能顯。二執空無，故名二空。太一云：「人空通小乘而未清淨，三乘方清淨。法空在三乘而未清淨，至一乘究竟清淨。」「言時」下，二、約時以顯深。別譯云「欲說菩薩普遍藏心」，非應二乘時也。然疏主循榮陽之請，協譯者知見，以大揀小，略顯一理。般若時貫五三、教詮權實，對淺論深，旨該多義。清涼引《理趣般若》一段經文，用彰二義深淺懸絕。理趣分當五百七十八，經云「爾時世尊依一切無戲論法，說如來之相，為諸菩薩宣說般若甚深理趣輪字法門。謂一切法空，無自性故。一切法無相，離眾相故。一切法無願，無所願求故。一切法寂靜，永寂滅故。一切法無常，無常性故。一切法無樂，非可樂故。一切法無我，不自在故。一切法無淨，離淨相故。一切法不可得，推尋其相不可得故。」《鈔》曰「此上顯性空理趣。」又經云「爾時世尊復依一切住持藏法如來之相，為諸菩薩宣說般若，一切有情住持遍滿甚深理趣勝藏法門。謂一切有情皆如來藏，普賢菩薩自體遍故。一切眾生皆金剛藏，以金剛藏所灌洒故。一切眾生皆正法藏，一切皆依正語轉故。一切眾生皆妙業藏，一切事業加行依故。」《鈔》曰「前明有法非有、後明無法不無，非有非無是中道理趣。」上皆彼文。有法非有，是性空理趣義。當始教空宗，無法不無中道理趣，義通後三實教理趣。今經採其祕旨，實教所攝，理當後義，故云行深時也。又般若義具五教，今經撮其樞要相望、備論淺深，理無不可，恐繁不敘。上皆順疏以深揀淺。今於疏外率愚以助一解。輒謂慧光三昧廣大甚深，窮法源底，當體難思，菩薩遊此，故云行深。如理而證、照理究竟，當斯之時，乃曰行深時耳。原夫經意未必須俟揀顯，疏主且順譯人。三乘宗旨，大以揀小為義，作此釋耳。經「照」下，三、觀行境。初唱經，「三明」下演釋觀行境者，鎮國曰：「五蘊者，身心之異名。行人若不識身心真妄，何能懸契？不達真妄之本，諸行徒施。是以菩薩欲為大心宣祕要法，先入慧光大定，以離念之明智、徹法之慧目，洞達五蘊自性空、無所起，當體即如。然後從三昧起，告鶖子曰：『應如是學。』故以達五蘊空為觀行境。」然以深慧觀蘊性空對之起觀，故名為境。若成般若，境即所行。鎮國曰：「如般若中雖有實相，為成智慧所行境中，若能若所皆是所行，如諸菩薩行深般若，能觀所觀皆所行行。」「二空理」者，鎮國又曰：「生死之本，莫過人法二執，迷身心總相故，計人我為實有；迷五蘊自相故，計法我為實有。智眼照知，五蘊和念假名為人，一一諦觀但見五蘊，求人我相終不可得。先觀色蘊是觀身，了知堅則地、潤則水、煖則火、動則風；觀餘四蘊則是觀心，了知領納為受、取相為想、造作為行、了別為識。依此身心諦觀分明，但見五蘊，求人我相終不可得，名為人空。若觀一一蘊皆從緣生、都無自性，求蘊相不可得，則五蘊皆空，名為法空。是以照五蘊而二空理現。」

Regarding "wondrous practice is twofold," these are the practices of the two emptinesses. The tathatā revealed when grasping to a personal self is absent is called the emptiness of the person. The tathatā revealed when grasping to dharmic selfhood is absent is called the emptiness of dharmas. Tathatā is what is revealed, and wisdom is that which reveals it. Because the two graspings are empty and nonexistent, they are named the "two emptinesses." Taiyi says: "The emptiness of the person is shared with the Hīnayāna, but [there] it is not yet pure; only in the Three Vehicles is it pure. The emptiness of dharmas exists in the Three Vehicles, but is not yet pure; in the One Vehicle, it reaches ultimate purity." / From "Regarding 'time'" down, the second [part] discloses the depth in terms of time. An alternative translation says, "wishing to explain the universally pervasive storehouse-mind of the bodhisattva," which is not the time of responding to the Two Vehicles. However, the author of the commentary complied with the request of the Duke of Yingyang and accommodated the translator's perspective, using the Mahāyāna to exclude the Hīnayāna, briefly revealing a single principle. The time of prajñā spans the five [periods] and the three [teachings], and its doctrines explain both provisional and real; discussing depth in contrast to shallowness, its purport embraces many meanings. Qingliang cited a passage of scripture from the *Adhyardhaśatikā Prajñāpāramitā* to illuminate the immense gap in depth between the two meanings. The *Adhyardhaśatikā* corresponds to fascicle 578 [of the *Mahāprajñāpāramitā Sūtra*], where the sūtra says: "At that time the World-Honoured One, relying on all dharmas free of conceptual proliferation, explained the marks of the Tathāgata, proclaiming to the bodhisattvas the syllable-wheel dharma-gate of the profound principle of prajñā: namely, that all dharmas are empty, because they are without intrinsic nature (niḥsvabhāva); all dharmas are signless, because they are free from all signs; all dharmas are wishless, because nothing is wished or sought; all dharmas are serene, because they are eternally quiescent; all dharmas are impermanent, because their nature is impermanence; all dharmas are without pleasure, because they are not pleasurable; all dharmas are without self, because they are not sovereign; all dharmas are without purity, because they are free from marks of purity; all dharmas are unattainable, because when their marks are investigated they cannot be attained." The *Subcommentary* says: "The above reveals the principle of intrinsic emptiness (svabhāva-śūnyatā)." Furthermore, the sūtra says: "At that time the World-Honoured One, again relying on the marks of the Tathāgata who sustains all storehouse dharmas, proclaimed prajñā to the bodhisattvas: the supreme storehouse dharma-gate of the profound principle that sustains and pervades all sentient beings: namely, that all sentient beings are the tathāgatagarbha, because the self-body of Bodhisattva Samantabhadra is all-pervading; all sentient beings are the vajragarbha, because they are anointed with the vajragarbha; all sentient beings are the correct Dharma storehouse, because all revolve in reliance on correct speech; all sentient beings are the wondrous activity storehouse, because all enterprises and practices rely upon it." The *Subcommentary* says: "The former explains that existent dharmas are non-existent, and the latter explains that non-existent dharmas are not non-existent; neither existent nor non-existent is the principle of the middle way." All of the above is from that text. "Existent dharmas are non-existent" is the meaning of the principle of intrinsic emptiness. It corresponds to the Emptiness School of the Initial Teaching; the principle of the middle way where "non-existent dharmas are not non-existent" has a meaning that extends to the principles of the latter three real teachings. The present sūtra extracts its esoteric purport and is subsumed under the real teaching; its principle aligns with the latter meaning, which is why it says "when practicing deeply." Furthermore, the meaning of prajñā possesses the five teachings; the present sūtra grasps its essentials and, viewing them in mutual relation, comprehensively discusses shallowness and depth—there is nothing impermissible in this principle, but fearing prolixity, I do not recount it. All of the above follows the commentary in using depth to exclude shallowness. Now, beyond the commentary, I take the liberty of offering my humble understanding to assist with an explanation: I submit that the samādhi of the radiance of wisdom is vast and extremely profound, exhausting the source and bedrock of phenomena and intrinsically inconceivable; because the bodhisattva roams in this, it says "practicing deeply." Realizing in accordance with the principle and illuminating the principle to the utmost—it is precisely at this time that it is said to be "when practicing deeply." In fact, the intended meaning of the sūtra does not necessarily require waiting for exclusions to be revealed; the commentator merely accommodated the translator. As for the central tenets of the Three Vehicles, their meaning lies in using the great to exclude the small, hence this explanation was made. / From the sūtra's "illuminated" down, the third [section covers] the object of contemplative practice. First, the sūtra is chanted; from "three, explaining" down, the object of contemplative practice is expounded. Zhenguo says: "'The five skandhas' are an alternative name for body and mind. If a practitioner does not recognize what is real and what is false in body and mind, how can they harmonize secretly [with the truth]? Without realizing the root of what is real and what is false, all practices are undertaken in vain. Therefore, when the bodhisattva wished to proclaim the secret and essential Dharma for those of great mind, he first entered the great concentration of wisdom's radiance; with the lucid wisdom free of thought and the wisdom eye that penetrates dharmas, he thoroughly realized that the five skandhas are empty of intrinsic nature, having nowhere from which to arise, intrinsically identical to tathatā. Then, arising from samādhi, he told Śāriputra: 'One should train in this way.' Therefore, realizing the emptiness of the five skandhas is taken as the object of contemplative practice." However, because one contemplates the intrinsic emptiness of the skandhas with deep wisdom and generates contemplation facing them, they are termed the "object." If prajñā is perfected, the object is precisely that which is practiced. Zhenguo says: "Although there is dharmatā within prajñā, in the object practiced to perfect wisdom, whether subjective or objective, both are what is practiced; just as when bodhisattvas practice deep prajñā, both the contemplator and the contemplated are the practice performed." / Regarding the "principle of the two emptinesses," Zhenguo also says: "As for the root of birth and death, none surpasses the two graspings to person and to dharmas. Confused about the general marks of body and mind, one reckons the personal self as truly existent; confused about the specific marks of the five skandhas, one reckons the dharmic self as truly existent. When the eye of wisdom illuminates and knows that the five skandhas harmoniously united are conventionally designated a 'person,' and one carefully contemplates them one by one, seeing only the five skandhas, the mark of a personal self can never be found. First, contemplating the form skandha is contemplating the body: one clearly knows that solidness is earth, wetness is water, warmth is fire, and movement is wind. Contemplating the remaining four skandhas is contemplating the mind: one clearly knows that receiving impressions is sensation, grasping marks is perception, volitional formation is mental formations, and clear discernment is consciousness. Relying on this body and mind, one contemplates carefully and distinctly, seeing only the five skandhas, and the mark of a personal self can never be found—this is named the 'emptiness of the person.' If one contemplates that each and every skandha arises from conditions and is completely devoid of intrinsic nature, such that the marks of the skandhas cannot be found, then the five skandhas are all empty—this is named the 'emptiness of dharmas.' Therefore, by illuminating the five skandhas, the principle of the two emptinesses appears."