金剛經纂要刊定記 1.57

1.57

般若即慧也，為顯此法故遺言成教，教即文字，般若即觀照、實相二般若也。今約佛論，故通法教俱名般若也。此中意云：如來意欲盡眾生有執之病根，方談空宗之般若。然大乘教法無量無邊，何故此中唯談般若？謂正能破執大乘初門，二執若除真性自現，故唯談此除其病也。故古德云：「《華嚴經》如治國之法、養性之藥，般若教如定亂之將、治病之藥。」二經既爾，餘可例知。

Prajñā is wisdom; to manifest this Dharma, words were left behind to form the teaching: the teaching is literary [prajñā], and prajñā is contemplative and ultimate-reality, the two [kinds of] prajñā. Here, discussed in terms of the Buddha, both the Dharma and the teaching are comprehensively named prajñā. The intention here is: only when the Tathāgata wished to eradicate the root of the illness of sentient beings' grasping did he then expound the prajñā of the Emptiness School. Now, the teachings of the Mahāyāna are immeasurable and boundless; why is it that only prajñā is expounded here? It is because it directly shatters grasping and is the initial gateway to the Mahāyāna; if the two attachments are eliminated, the true nature reveals itself naturally, hence he expounded only this to remove their illness. Therefore the ancients said: 'The Avataṃsaka Sūtra is like the method for governing a country and medicine for nurturing one's nature; the teaching of prajñā is like a general quelling chaos and medicine for curing illness.' The two sūtras being so, the rest can be known by analogy.