金剛般若經旨贊 1.2

1.2

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.