般若心經略疏連珠記 2.38

2.38

From the sūtra’s “ultimate…” downwards is the third, attaining the fruit, which has two parts: first, citing the sūtra; second, from “three, attaining…” downwards, providing the explanation. First, translating the Sanskrit into Chinese. Regarding “virtues lacking nothing,” it refers to the non-abiding great parinirvāṇa, which is fully endowed with inexhaustible virtues such as permanence and so on. Under the arising of the teaching it states, “Revealing the supreme virtues of the Buddha gives rise to pure faith.” Now, because the fruit of bodhi and nirvāṇa is attained, unlike non-attainment, this is the true emptiness of the Buddha’s virtues. The Patriarch’s text cites this to reveal the emptiness of the Buddha’s virtues in accordance with Zhiguang, as already reconciled in the previous note. Regarding “hindrances lacking nothing that is exhausted,” afflictive hindrances are fundamentally suchness, with nothing exhaustible that can be exhausted, and nothing severable that can be severed. From “Differentiating…” downwards, explaining the word ‘ultimate’, it merely differentiates the small vehicle, following the Tripiṭaka Master of Ci'en. Regarding “Another explanation…” and so forth: without practices that flow from the real, there is no way to accord with the real; there has never been a practice that arrives at the real that did not arise from the real. Now, through contemplation that is identical to dharmatā, one realizes that suchness which is identical to wisdom, just as a jewel emits light and the light turns back to illuminate itself. Exhausting principle and fully plumbing nature is therefore called ‘ultimate’; this is an explanation based on our own school.