仁王經疏 1.7

1.7

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.