般若心經略疏連珠記 2.2

2.2

The sūtra has two parts: first, the explicit prajñā, in two parts: first, the section briefly setting forth the outline. The commentary has three parts: first, dividing the outline. In the title of the fourth section, the annotated editions of various masters say only "clarifying the benefit," without the words "the one who contemplates." In my humble opinion, the copyists mistakenly added the word "one who." Second, explaining the sūtra along [with the text], in four parts: first, the person who contemplates. The commentary has two parts: first, marking the section and pointing to the sūtra. The first line marks the section; the next line cites the sūtra text. "The person who contemplates" is an indication. Regarding the words "Avalokiteśvara (Guanzizai)", Zhenguo says: "Taking refuge with the three karmas, responding in accordance with the ten masteries, his discernment leaves nothing unilluminated, his benefiting leaves nothing incomplete." However, some call him Guanshiyin: in Sanskrit, *avalokita* (poluoditi), translated here as observing the world; *īśvara* (shifaluo), translated here as sovereign mastery (zizai). If it says *śabda* (shefatuo), it is translated here as sound. Because the Sanskrit texts have two forms, the translations have two names. And the Lotus Sūtra says, "Contemplating their sounds, they all attain liberation," which is Guanshiyin. However, in that sūtra: first, vocal karma in calling the name eliminates the seven calamities; second, bodily karma in paying homage fulfills the two wishes; third, mental karma in mindfulness purifies the three poisons. This is the meaning of sovereign mastery. Now he is mostly called Guanshiyin because the function of vocal karma is frequent and the resonance is easily accomplished. The present sūtra adopts the perfection of meaning and says Avalokiteśvara (Guanzizai). Ci'en speaks of the ten sovereign masteries, but fearing verbosity, I do not record them. From "This means in regard to" down, second, expounding the meaning according to the name, in two parts: first, explaining the specific name. Regarding "principle and phenomena" and so forth: truly, because contemplating the indivisible principle completely subsumes it within a single speck of dust, while phenomena of original limits and divisions entirely pervade the dharmadhātu, principle and phenomena interpenetrate without any obstruction. When abiding naturally in the samādhi of vast and profound samādhi, liberation is like this. Therefore, arising from samādhi, he speaks in accordance with what he has realised; hence it says "contemplating and attaining sovereign mastery" and so forth.