金剛般若經疏論纂要 1.7

1.7

第二、明經宗體二。初宗。統論佛教因緣為宗，別顯此經，則實相般若、觀照般若不一不二以為其宗。以即理之智觀照諸相，故如金剛能斷一切；即智之理是為實相，故如金剛堅牢難壞。萬行之中一一不得昧此，是故合之以為經宗。二體。文字般若即是經體，文字即含聲、名、句、文；文字性空即是般若，無別文字之體，故皆含攝理無不盡，統為教體。

Second, clarifying the sūtra's central doctrine and essence, which has two parts: First, the central doctrine. Speaking generally of the Buddha's teachings, causes and conditions are the central doctrine; specifically revealing this sūtra, real-mark prajñā and contemplative prajñā, being neither one nor two, constitute its central doctrine. Because wisdom that is identical to principle contemplates all characteristics, like a vajra it can cut through everything; because the principle that is identical to wisdom is the real mark, like a vajra it is solid and hard to destroy. In each and every one of the myriad practices one must not be blind to this; hence they are combined to form the sūtra's central doctrine. Second, the essence. Literal prajñā is the essence of the sūtra. 'Letters' encompass sounds, names, sentences, and words; the emptiness of the nature of letters is itself prajñā, with no separate essence of letters; hence, as they contain and encompass all principles completely, they comprehensively constitute the teaching's essence.