仁王經疏 1.7

1.7

言所詮宗者，諸說不同，略作三釋。一云：此經三種般若以為宗旨，謂所觀空理即是實相，能證之智即是觀照，能詮聖教以為文字。是故〈觀空品〉中說三般若。一云：此經宗明二諦。所以者何？〈觀空品〉中明自利行，〈教化品〉中明利他行。菩薩觀門不出二行，如是二行不出二諦，以真諦故無能所護，以世諦故能所二護，自他行成。言二諦者，一者真諦，是其空理；二者世諦，即是有門。〈二諦品〉中當廣分別。一云：此經世尊自判三法輪中無相為宗，故《解深密經》作如是說「初為發趣聲聞乘者說四諦輪（如四阿含經），次為發趣菩薩乘者說無相輪（諸般若等），後為發一切乘者說了義教。」具如彼說。

Concerning the signified central theme, various explanations differ, but three interpretations are briefly presented. One says: This sūtra takes the three kinds of prajñā as its central theme: that is, the principle of emptiness contemplated is the true mark, the wisdom capable of realizing it is the contemplation, and the capable signifier sacred teaching is the written words. Therefore, in the 'Chapter on Contemplating Emptiness', the three prajñās are spoken. One says: The central theme of this sūtra clarifies the two truths. Why is this? In the 'Chapter on Contemplating Emptiness', practice for one's own benefit is clarified; in the 'Chapter on Teaching and Transforming', practice for the benefit of others is clarified. A bodhisattva's gates of contemplation do not go beyond these two practices; these two practices do not go beyond the two truths. By virtue of ultimate truth, there is neither that which protects nor that which is protected; by virtue of conventional truth, there are the two protections of that which protects and that which is protected, and the practices for oneself and others are accomplished. As for the two truths: first, ultimate truth, which is its principle of emptiness; second, conventional truth, which is the gate of existence. They will be extensively distinguished in the 'Chapter on the Two Truths'. One says: The World-Honoured One himself judged this sūtra as having signlessness as its central theme among the three wheels of Dharma; thus the Saṃdhinirmocana-sūtra speaks in this way: 'First, for those setting out on the śrāvaka vehicle, he turned the wheel of the four truths (such as the four Āgamas); next, for those setting out on the bodhisattva vehicle, he turned the wheel of signlessness (the various Prajñāpāramitās and so forth); finally, for those setting out on all vehicles, he turned the teaching of definitive meaning.' It is fully as stated therein.