般若心經略疏連珠記 2.44

2.44

經「羯」下，二、正說呪辭，「二正」下，二、疏語，二：初、理不可釋。「是諸」等者，以諸佛心印下位不測，故不須釋。「二若」下，二、應機強釋。疏主應鄭公之請而強釋也。然雖云祕密不可說，有因緣故亦可無言而言，如文殊五字呪。而《般若》等經，《大智度論》皆有解釋。《智論》曰「阿字是實相門，則顯三種般若不相捨離，字即名字般若，入般若波羅蜜門即觀照般若，悟不生等即實相般若。」《大品》云「阿字門，一切法初不生故。」《智論》釋云「若菩薩一切諸法中聞阿字，即時隨義，所謂一切法從初來不生相。以阿提，秦言初故。阿耨波陀，秦言不生故。」《大品》云「囉字悟一切法離塵垢故。」論云「若聞囉字，即隨義知一切法離垢相。以囉闍，秦言垢故。」《大品》云「波者第一義故。」論云「若聞波字，即知一切法入第一義。以波羅末陀，秦言第一義故。」《大品》云「遮字修不可得。」論云「若聞遮字，即時知一切法諸行皆悉非行。以遮利夜，秦言行故。」《大品》云「那字門，諸法離名性相，不得不失故。」論云「若聞那字，即知一切法不得不失、不來不去。以那，秦言不故。」故知不因緣亦可強釋。

From the sūtra's "Gate" onward, second, directly stating the words of the mantra. From "Second, directly..." onward, second, the commentary's words, [which have] two [parts]: first, in principle it cannot be explained. "These are the minds of all...", etc., means that because the lower stages cannot fathom the mind-seal of all buddhas, it need not be explained. From "Second, if..." onward, second, reluctantly explaining to respond to capacities. The author of the commentary reluctantly explained it in response to the request of Duke Zheng. However, although it is said to be secret and inexpressible, due to causes and conditions it can also be spoken without speaking, like the Five-Syllable Mantra of Mañjuśrī. Moreover, sūtras such as the Prajñā[-pāramitā] and the Dazhidulun all contain explanations. The Dazhidulun states: "The syllable A is the gateway to dharmatā, which reveals that the three kinds of prajñā are not separate from each other: the syllable itself is nominal prajñā; entering the gateway of prajñāpāramitā is contemplative prajñā; awakening to non-arising and the rest is true-mark prajñā." The Pañcaviṃśatisāhasrikā states: "The gateway of the syllable A, because all dharmas are originally unproduced." The Dazhidulun explains: "If a bodhisattva hears the syllable A among all dharmas, he immediately follows its meaning, namely, the characteristic that all dharmas are from the beginning unproduced. Because ādau in the language of Qin means 'beginning', and anutpāda in the language of Qin means 'unproduced'." The Pañcaviṃśatisāhasrikā states: "The syllable RA awakens one to all dharmas being free from dust and defilement." The treatise states: "If one hears the syllable RA, one immediately follows its meaning and knows the characteristic that all dharmas are free from defilement. Because rajas in the language of Qin means 'defilement'." The Pañcaviṃśatisāhasrikā states: "PA is paramārtha-satya." The treatise states: "If one hears the syllable PA, one immediately knows that all dharmas enter paramārtha-satya. Because paramārtha in the language of Qin means 'paramārtha-satya'." The Pañcaviṃśatisāhasrikā states: "The syllable CA means cultivation cannot be attained." The treatise states: "If one hears the syllable CA, one immediately knows that of all dharmas, all practices are entirely non-practice. Because caryā in the language of Qin means 'practice'." The Pañcaviṃśatisāhasrikā states: "The gateway of the syllable NA: dharmas are free from the nature and characteristics of names, having neither attainment nor loss." The treatise states: "If one hears the syllable NA, one immediately knows that all dharmas have neither attainment nor loss, neither coming nor going. Because na in the language of Qin means 'not'." Therefore we know that if there are causes and conditions, it can also be reluctantly explained.