大方廣佛華嚴經隨疏演義鈔 7.47

7.47

疏「此三次第」下，五結成所憑。《般若燈論》本頌即《中論》五百偈，題云分別明菩薩。釋曰：分別即智，明即是光，人譯異耳。釋論稱為般若燈者，照了般若，般若無此不可見故。又體即般若，照物如燈。「大乘妙智經」，未見經本，但依賢首引耳。或云即《般若經》，般若是智，摩訶是大亦可妙故。又波羅蜜亦同妙義。

From the commentary's "The sequence of these three" downward is the fifth part, concluding what was relied upon. The root verses of the Prajñāpradīpa are precisely the five hundred verses of the Madhyamakaśāstra, titled Bodhisattva Fenbieming (Vibhājyaprabha / Bhāviveka). The explanation says: fenbie is jñāna (wisdom/differentiation), and ming is prabhā (light), which are merely differences in translators. The explanatory commentary is named "Lamp of Prajñā" because it illuminates and clarifies prajñā, and without this, prajñā cannot be seen. Furthermore, its essence is precisely prajñā, illuminating objects like a lamp. Regarding the "Sūtra on the Sublime Cognition of the Mahāyāna," the text of the sūtra has not been seen, but is merely cited following Xianshou. Some say it is precisely the Prajñāpāramitā Sūtra, since prajñā is cognition, and mahā is great, which can also mean sublime. Furthermore, pāramitā also shares the meaning of sublime.