金剛般若波羅蜜經略疏 1.5

1.5

Third, as for the central doctrine and purport conveyed by the teaching and the essence of the teaching that conveys them, there are two: first, generally clarifying the central doctrine and purport: this sūtra takes the three kinds of prajñā: first, true-mark prajñā; second, contemplative prajñā; third, literary prajñā. How this is known is because the text of the sūtra below fully explains the three meanings of principle, practice, and teaching. Second, specifically clarifying the central doctrine and purport, there are five aspects: first, relative contrast of teaching and meaning: taking teaching as the central doctrine and meaning as the purport. Second, relative contrast of cause and effect: taking cause as the central doctrine and effect as the purport, because the abiding, cultivating, and subduing spoken of below all complete the meaning of causal practice. Third, relative contrast of person and dharma: taking dharma as the central doctrine and person as the purport, because one attains buddhahood by relying on the dharma. Fourth, relative contrast of principle and phenomena: taking principle as the central doctrine and phenomena as the purport. Fifth, relative contrast of realm and practice: taking the realm as the central doctrine and practice as the purport, because establishing the realm of teaching is intended to complete its practice. Second, regarding the essence of the teaching that conveys them: if according to the One Vehicle, it takes vijñapti-mātra and tathatā as its essence, because it cannot be known by discriminative wisdom; if according to the Three Vehicles, there are two meanings: first, identical with the Hīnayāna teaching; second, identical with the One Vehicle teaching, fully as in the sūtras and treatises.