金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.3

1.3

第二定經宗旨者。此經上明智慧。即以般若為宗。然般若不同有其三異。一實相。二觀照。三文字。如是三種義該諸慧。實相顯般若之境。觀照彰般若之體。文字即般若之詮。無詮不可以會旨故。文字得智慧之名。無境不可以標真故。實相同般若之位。是知相從而說慧包文理。剋實而言宗唯觀照。觀照即此經之義。金剛有斷割之功法喻相明宗斯在矣。然觀照般若依莊嚴論以六義釋。一以慧為性。以能正擇諸法故。二以定為因。依定生故。三以解脫為果。於染污法得解脫故。四以命說為業。菩薩以智慧為命。以正說為業故。五以上首為相應。於一切法為上首故。六以三種為品。謂世間出世間大出世間故。

Second, concerning determining the central thesis of the sūtra: As this sūtra clarifies wisdom above, it takes prajñā as its central thesis. However, prajñā is not singular; it has three distinctions: first, real mark; second, contemplative illumination; third, letters and words. These three meanings encompass all wisdoms. The real mark reveals the objective sphere of prajñā; contemplative illumination demonstrates the essence of prajñā; letters and words are the expression of prajñā. Without the expression, one cannot comprehend the intended meaning; therefore, letters and words receive the name of wisdom. Without the objective sphere, one cannot point to reality; therefore, the real mark shares the status of prajñā. Thus we know that, speaking correlatively, wisdom encompasses both expression and principle; speaking strictly, the central thesis is solely contemplative illumination. Contemplative illumination is indeed the meaning of this sūtra. The vajra has the capacity of cutting; when dharma and metaphor mutually illumine one another, the central thesis lies right here. Now, contemplative prajñā is explained in six meanings according to the Mahāyānasūtrālaṃkāra: 1. It has wisdom as its nature, because it can correctly discern all dharmas. 2. It has concentration as its cause, because it arises relying on concentration. 3. It has liberation as its fruit, because it attains liberation from defiled dharmas. 4. It has life and teaching as its activity, because a bodhisattva takes wisdom as life and correct preaching as activity. 5. It has pre-eminence as its association, because it is pre-eminent among all dharmas. 6. It has three types as its grades, namely worldly, transcendent, and great transcendent.