般若心經略疏連珠記 2.31

2.31

From the sūtra passage starting with “no cognition” downwards is the fourth [section], the gateway of the objective realm and cognition, the apprehended and the grasper, which has two parts: first, citing the sūtra; second, from “four, objective realm” downwards, providing the explanation. Regarding “knowing emptiness” and so forth: a sūtra states, “If one speaks of having awakening, one has not yet parted from illusion.” Therefore there is no cognition. Regarding “the object of cognition” and so forth: a sūtra states, “Fundamentally there is neither bodhi nor nirvāṇa.” Another sūtra states, “Even if there were a dharma surpassing bodhi and nirvāṇa, I would still declare it to be like a dream, like an illusion.” The “Mañjuśrī Prajñā Section” states: “If one knows the nature of the self, one knows there are no dharmas. If one knows there are no dharmas, there is no objective realm. If there is no objective realm, there is nothing on which to rely. If there is nothing on which to rely, there is nowhere to abide. If there is nowhere to abide, one abides in equanimity. If one abides in equanimity, then there is neither grasper nor apprehended; hence it is called ‘non-abiding’.” Zhenguo stated: “The self is the dharmatā itself; there is no further entry into realization. The dharmatā is without intrinsic nature—what further is there to enter?” He also stated: “However, there are two meanings: First, the first two lines clarify that the single nature is not divided, and therefore there is neither grasper nor apprehended, just as a single finger cannot touch itself. Second, ‘The dharmatā is without intrinsic nature—what further is there to enter?’ clarifies that because nature is empty, there is neither an enterer nor that which is entered, just as empty space does not abide in empty space.” The “Mañjuśrī Section” also states: “The Buddha said to Mañjuśrī, ‘Do you not hasten to seek the Buddha-Dharma?’ Mañjuśrī said, ‘World-Honoured One! I currently see no dharma that is not the Buddha-Dharma—what should I hasten to seek?’” This expresses the meaning of the single nature. “The Buddha asked again, saying, ‘Have you already accomplished the Buddha-Dharma?’ Mañjuśrī said, ‘I do not see any dharma at all that can be named Buddha-Dharma—what is there to accomplish?’” This expresses the meaning of the emptiness of nature. “The Buddha asked again, ‘Could it be that you have not attained the nature of non-attachment?’ Mañjuśrī replied, ‘I myself am the nature of non-attachment—could the nature of non-attachment further attain the nature of non-attachment?’” This expresses [the meaning that] the self is the dharmatā itself and there is no further entry into realization. There is only the single suchness—how could there be a grasper and an apprehended, or an attainment? These are all extensive passages [parallel to] the present sūtra.