金剛般若經旨贊 1.2

1.2

夫實際無言。必即言以辨實。真宗匪相。要假相以顯真。言即實故。雖說而無說。相即真故。現形而無形。無說而說。何言說而不盡。無相之相。何形相而不周。故說非□□□□名具。□無法可說。是說法焉。斯乃般若之真宗。覺者之師母也。故使四生□□□□積之有惑。二乘漸悟。斷深密之無明。諸佛體會。成不壞之四身。菩薩契修□□斷之三慧。顯斯妙用。逈拔群經。假喻金剛。以彰妙智。既前佛後佛。由如是住。大聖小聖。應如是修故。善現啟迪於真筌。如來式揚於奧旨。三問九喻。終始發明。八執五邪。心言蕩成。乃真護念付囑。佛種不斷者歟。既為方廣之關樞。大經之鉗鍵。言約而義遠。文密而理該。開闡者莫得其宗源。誦持者。但修其章句。故我補處慈氏。創釋頌以贊幽。作宣唱之指歸。為論者之規矩。乃使初聖無著。列諸住於行。一隣地天親。遣群疑於真際。金剛仙記。會一實於有空。功德施論　生二智於真俗。各申雅趣。共釋茲文。雖曰異端。咸階至妙。若不會融諸說。何以委贊幽宗耶。纂殊途□遵同□用通理。以闢玄關。題言金剛般若波羅蜜經者。即到彼岸。能斷慧教。融理事於行位。故稱智慧。碎堅積之疑執。假喻金剛。出生死而至涅槃。云到彼岸。貫法義而攝群品。目以為經。故言金剛般若波羅蜜經。

The reality limit is beyond words, yet one must rely on words to discern reality. The true principle has no marks, yet one must borrow marks to reveal the truth. Because words are themselves reality, though spoken, nothing is spoken; because marks are themselves truth, though forms are manifested, they are formless. Being spoken without speaking, what verbal expression is not exhausted? Being the form of formlessness, what manifested form is not comprehensive? Therefore, it is said that […] possesses names, and […] there is no Dharma to be spoken—this is the speaking of the Dharma. This is indeed the true principle of prajñā, the teacher and mother of the Awakened Ones. Hence, it causes the four modes of birth to […] accumulated confusions; causes [practitioners of] the two vehicles to awaken gradually and sever the deep and secret ignorance; causes the Buddhas to personally realize and accomplish the indestructible four bodies; and causes bodhisattvas to accord with cultivation and […] the three wisdoms that sever [defilements]. Revealing this wondrous function, it stands far above all other sūtras; borrowing the metaphor of the vajra, it illuminates wondrous wisdom. Since the Buddhas of the past and the Buddhas of the future abide in this manner, and both the great sages and lesser sages should cultivate in this manner, Subhūti initiated the inquiry into the true teaching-vehicle, and the Tathāgata set forth the profound purport. The three questions and nine metaphors illuminate it from beginning to end; the eight attachments and five wrong [views] are completely swept away in mind and word. Is this not truly the protective mindfulness and entrustment that keeps the Buddha-seed unbroken? Being the central pivot of the vaipulya scriptures and the key to the great sūtras, its words are concise yet its meaning is far-reaching; its text is compact yet its principle is all-inclusive. Those who expound it fail to attain its primal source, and those who recite and retain it merely practice its verses and sentences. Therefore, our [Bodhisattva] Maitreya, who is in the position of succession, first composed verses to praise its profundity, providing a guide for preaching and a model for commentators. This enabled the primal sage Asaṅga to arrange the stages of practice; Vasubandhu, who was adjacent to the [Buddha] stage, to dispel manifold doubts regarding the reality limit; the commentary of Vajrariṣi to reconcile the one reality within existence and emptiness; and the treatise of Guṇaprabha to generate the two wisdoms regarding the ultimate and conventional. Each presented their elegant insights, together interpreting this text. Although their approaches differed, all attained the utmost wonder. If one does not harmonize and synthesize these diverse expositions, how could one thoroughly praise this profound school? Gathering different paths […] following the same […], using unifying principles to open the mysterious gateway. As for the title Vajracchedikā Prajñāpāramitā Sūtra: [Prajñāpāramitā] means arriving at the other shore, the teaching of wisdom that can cut off [delusion], harmonizing principle and phenomena across stages of practice; hence it is called wisdom. It shatters firmly amassed doubts and attachments, taking the vajra as its metaphor. Transcending birth-and-death to reach nirvāṇa is called arriving at the other shore. Threading together the principles of Dharma and gathering all classes of beings, it is designated a sūtra. Therefore, it is called the Vajracchedikā Prajñāpāramitā Sūtra.