金剛般若經贊述 1.34

1.34

三者、闊狹義，無著論云，如彩畫金剛形，兩頭寬而腰狹。解云，地前、佛果喻寬，十地喻狹，以地地之中各修一行為首故；或七地已前分是寬，皆隨義准之。應知今若所破名金剛，金剛之般若；能破摧名金剛，金剛即般若也。然經云般剌若者，因中慧；言薩筏若者，此云一切智，是果中智也；言般剌慎若者，斷惑慧，即此中所標，故云能斷也。

Third, the meaning of wide and narrow: Asaṅga's commentary states that it is like a painted diamond shape, broad at the two ends and narrow in the middle. The explanation says: The stages prior to the bhūmis and the fruit of Buddhahood are compared to the broad, while the ten bhūmis are compared to the narrow, because in each bhūmi one practice in particular is cultivated as foremost; or, the stages prior to the seventh bhūmi are the broad part—these are all determined according to the meaning. One should know that here, if that which is broken is called 'diamond', it is the prajñā of the diamond; if that which can break and destroy is called 'diamond', the diamond is itself prajñā. Furthermore, when the sūtras say *prajñā*, it is the wisdom in the causal stage; when they say *sarvajñā*, here translated as 'all-knowledge', it is the wisdom in the resultant stage; when they say *prajñā* [rendered as prajñā-śamana], it is the wisdom that cuts off afflictions—namely, what is designated here, and hence it is called 'the ability to cut'.