仁王般若經疏 1.127

1.127

即載名摩訶衍者，若據其照用目為般若，論其運載名之為衍。能運人向佛，故云載名摩訶衍。即滅為金剛者，能破煩惱，名即滅為金剛。離散亂故名為定。能利自他無德不包，故云一切行也。如《光讚》者，引證也。大王是經名味句下，答中第四校量顯勝。是經者，此般若經。名味句者，《釋論》云「一字曰字，二字曰名。如菩一字，提為一字，二字不合不得為名，若合說者始得為名。四字成句，或三字四字八字，皆名為句。句下所以名為味也。百佛千佛說名味句者，明諸佛道同。然諸佛雖殊，其說無二，無二之說即是一也。

As for "carrying is named Mahāyāna", if based on its illuminating function, it is designated prajñā; considering its carrying, it is named yāna. It is able to convey persons toward Buddhahood, hence it says "carrying is named Mahāyāna". As for "destroying is the vajra", being able to destroy afflictions is named "destroying is the vajra". Being free from distraction, it is named concentration. Being able to benefit oneself and others with no virtue unincluded, it says "all practices". As for "as explained in the Guangzan", it cites a proof. From "Great King! The names, phrases, and syllables of this sūtra" onwards is the fourth part of the response, which compares measurements to reveal supremacy. "This sūtra" is this Prajñā Sūtra. As for "names, phrases, and syllables", the Commentary says: "A single character is called a syllable; two characters are called a name. As with bo being one character and di being one character, unless the two characters are combined they cannot make a name; only if they are spoken together can they make a name. Four characters form a phrase; whether three characters, four characters, or eight characters, all are named phrases. Below a phrase is what is called a phrase-flavour." As for "the names, phrases, and syllables spoken by a hundred Buddhas and a thousand Buddhas", it clarifies that the path of all Buddhas is identical. Although the Buddhas are distinct, their preaching is non-dual, and non-dual preaching is precisely one.