仁王護國般若波羅蜜多經疏 1.19

1.19

明此經者，題云般若，即以為宗。〈觀如來品〉別明三種：實相、觀照及以文字。慈恩三藏更加二種：境界、眷屬，通前五法，般若性故、般若相故、般若因故、般若境故、般若伴故。有義：此經觀照為宗，經說五忍即是慧故。生空法空、根本後得、遠近加行皆是經宗，十四忍中無不攝故。有義：此經實相為宗，經自說云「以諸法性即真實故，無來無去無生無滅等。」有義：此二合為經宗，性相名殊、體用無別，因或具闕果必俱故。又即此二是正所求，若因若果俱修證故。又即此二是真實身，合立為宗，義符順故。

Regarding clarifying this sūtra: its title says prajñā, and this itself is taken as the central theme. The "Chapter on Contemplating the Tathāgata" separately explains three kinds: ultimate reality, contemplative illumination, and letters. Tripiṭaka Master Ci'en further adds two kinds: objective realm and retinue, which together with the previous three make five dharmas, because they are the nature of prajñā, the characteristic of prajñā, the cause of prajñā, the objective realm of prajñā, and the companion of prajñā. One opinion holds: Contemplative illumination is the central theme of this sūtra, because the sūtra explains that the five kṣāntis are wisdom. The emptiness of persons and the emptiness of phenomena, fundamental and subsequent [cognitions], and distant and proximate preliminary practices are all the central theme of the sūtra, because there is nothing that is not subsumed within the fourteen kṣāntis. Another opinion holds: Ultimate reality is the central theme of this sūtra, because the sūtra itself says: "Because the dharmatā of all phenomena is ultimate reality, there is no coming, no going, no arising, no cessation, and so forth." Another opinion holds: These two combined constitute the central theme of the sūtra; although the names nature and characteristics differ, substance and function are not separate, because in the cause they may be complete or lacking, but in the fruit they must both be present. Furthermore, these two are precisely what is properly sought, because both cause and fruit are cultivated and realized. Moreover, these two are the true body; establishing them together as the central theme accords with the meaning.