般若心經略疏連珠記 2.9

2.9

「初段」下，二、釋別，二：初、總示釋儀。「文有四釋」者，則此唱經文通作四釋，蓋文含四義故也，非於所疑法中有四釋也。是則鶖子亦隨四說義有不同。若總四釋皆屬所疑法，則陸沈經宗、失於深旨矣。大科從初二義以立其名。「初中」下，二、唱章顯相，四：初正去小乘疑經，二：初、舉疑人。「言舍」下，牒經。舉疑人者，判釋也。「舍利」下，出得名之緣，亦翻春鶯。「聰慧」下，歎德，以釋對告之由。異譯經說「佛在鷲山，與大比丘眾滿千百人。」今特告之，故曰「上首」。「彼疑」下，二，對釋疑，三：初、有餘位。初舉疑，彼聞大乘說法空理而生此疑。「有餘」者，太一云：「有餘身智故。」「見蘊無人」者，蘊中無我，顯人空故。「亦云」下，正疑，與彼大乘法空無別。「今釋」下，顯異相。「蘊中」等者，床上無人，床固非無；蘊中無人，蘊豈空耶？則空與蘊異。「今明」下，以經遣疑。

From "The first section" down is the second [division], explaining the particulars, which has two [parts]: first, generally showing the format of explanation. Regarding "the text has four explanations," this chanted scriptural text generally admits of four explanations because the text contains four meanings; it does not mean there are four explanations of the dharma that is doubted. Thus Śāriputra also has different meanings in accordance with the four explanations. If all four explanations collectively pertained to the dharma that is doubted, it would bury the sūtra's tenets and lose its profound purport. The major rubric established its name based on the first two meanings. / From "In the first" down is the second [part], chanting the chapter and revealing the characteristics, which has four [sections]: first, directly eliminating the Hīnayāna's doubt about the sūtra, which has two [parts]: first, presenting the person with doubts. From "Saying 'Śāri[putra]'" down cites the sūtra. Presenting the person with doubts is an analytical explanation. From "Śāri" down gives the cause of receiving the name; it is also translated as "spring oriole." From "Wise" down praises virtue to explain the reason for addressing him. A different translation of the sūtra states: "The Buddha was on Vulture Peak together with a great assembly of monks numbering eleven hundred." Now he addresses him in particular, so he is called "foremost." / From "His doubt" down is the second [part], responding to and resolving the doubts, which has three [sections]: first, the stage with remainder. First it presents the doubt: hearing the Mahāyāna teach the principle of the emptiness of dharmas, he gave rise to this doubt. Regarding "with remainder," Taiyi says: "Because of possessing body and wisdom with remainder." Regarding "seeing the skandhas without a person," because there is no self in the skandhas, it reveals the emptiness of the person. From "Also saying" down is the actual doubt, which [he thought] did not differ from the Mahāyāna's emptiness of dharmas. From "Now explained" down reveals the differing characteristics. Regarding "Within the skandhas" etc.: when there is no person on a bed, the bed is certainly not nonexistent; when there is no person within the skandhas, how could the skandhas be empty? Thus emptiness is different from the skandhas. From "Now clarified" down uses the sūtra to dispel the doubt.