金剛經纂要刊定記 2.72

2.72

然般若種類諸說不同。準《智度論》說，有三種：一文字，即能詮教。二觀照，即能觀智。三實相，即所觀境。羅什後來開為五種，謂：於觀照中開出眷屬，即隨行五蘊及燸等善根。於實相中開出境界，即俗諦境。此五中唯觀照，持業釋，餘皆依主。大雲解之，五皆持業。謂：文字性空即般若故，眷屬境界同文字故，實相即是法身。《起信論》云：「依此法身說名本覺故。」然雖三雖五，三者為正。何則？般若所照皆實相故，不唯真如。故《智論》云：「照色等空即名實性」，性空實理離於顛倒非虛偽故，於空見空亦名顛倒，於空無著乃是實法。色等虛為誑人眼根。故知但約不顛倒離虛偽便為實相。則雙實真俗二諦，為一實相也。燸等眷屬是慧性故，相應隨行俱觀照故，故知觀照攝眷屬也。由是雖則說三，已攝於五，既符《智論》，必契深經。故三為正。然諸家立宗，或為觀照、或唯實相，此并未當。且此經所詮，一一離相，豈唯觀照。又教化眾生斷疑破執，豈唯實相。由是今疏雙取為宗。

Now, the types of prajñā are explained differently across various traditions. According to what the *Mahāprajñāpāramitopadeśa* says, there are three kinds: first, literary [prajñā], which is the teaching that is the signifier; second, contemplative [prajñā], which is the wisdom that is the cognizing subject; third, ultimate-reality [prajñā], which is the object-realm cognized. Later, Kumārajīva expanded these into five kinds: namely, within contemplative [prajñā] he opened up the retinue, which is the accompanying five aggregates and wholesome roots such as heat; within ultimate-reality [prajñā] he opened up the objective realm, which is the realm of conventional truth. Among these five, only contemplative [prajñā] is an appositional compound (karmadhāraya), while the rest are all dependent determinative compounds (tatpuruṣa). Dayun explained them so that all five are karmadhāraya, stating: because the nature of letters is empty, it is prajñā; because the retinue and objective realm are identical with letters; and ultimate reality is the dharmakāya. The *Awakening of Faith* says: "In reliance on this dharmakāya it is named original enlightenment." However, although there are three and although there are five, the three are correct. Why so? Because all that is illuminated by prajñā is ultimate reality, not tathatā alone. Therefore the *Mahāprajñāpāramitopadeśa* says: "Illuminating the emptiness of form and so forth is called real nature." The true principle of the emptiness of nature is free from distortion and is not deceptive; to see emptiness within emptiness is also called distortion, and to be unattached to emptiness is the true dharma. Form and so forth are deceptive and delude human eyes. Hence we know that simply in terms of being non-distorted and free from deception, it is ultimate reality; thus both the ultimate and conventional truths together constitute a single ultimate reality. Wholesome roots such as heat and the rest of the retinue have the nature of wisdom; since their corresponding and concomitant [factors] are all contemplative, we know that contemplative [prajñā] subsumes the retinue. Therefore, although speaking of three, they already subsume the five; since this accords with the *Mahāprajñāpāramitopadeśa*, it must tally with the profound sūtra. Hence the three are correct. Now, when various masters establish the central doctrine, some take it to be contemplative [prajñā], and some take it to be ultimate-reality [prajñā] alone; neither of these hits the mark. Moreover, what is signified in this sūtra is, in every case, detachment from marks; how could it be contemplative [prajñā] alone? Furthermore, teaching and transforming sentient beings to sever doubts and break attachments—how could that be ultimate-reality [prajñā] alone? For this reason, the present commentary adopts both together as the central doctrine.