金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.6

1.6

第五正釋文義者。於中有二。一釋經題目。二科文解義。初釋題目者。經金剛者舉能喻之寶也。金中之剛故名金剛。此寶殊勝體類眾多。今略取其堅利二義。堅即就體利即就用。體堅故物不能壞。用利故能摧萬物。般若者即所喻法也。梵音般若。此名淨慧。亦云無相智。以三種智即名慧。如是智慧同彼金剛。波羅者梵語。此翻云岸。岸有二種。一此岸。二彼岸。蜜多者梵語。此云能到。亦云能離。即以三界生死為此岸。菩提涅槃為彼岸。二障煩惱為中流妙用般若為船筏故。發心者乘妙用船捨生死岸。度煩惱海登涅槃山。是故名為波羅蜜也。經者以貫穿攝持所義。即貫穿所應說義攝持所化眾生。上之七字所詮。下之一字能詮。能詮所詮及法喻等。是故題曰金剛般若波羅蜜經。已上釋題目訖。自此已下科斷經文。

Fifth, concerning directly explaining the text and its meaning, there are two parts: first, explaining the sūtra title; second, outlining the text and explaining its meaning.

First, explaining the title: in the sūtra, "Vajra" brings forth the gem serving as the metaphor. Being the hardest of metals, it is named vajra (diamond). This jewel is extraordinarily superior and has numerous varieties; here we briefly take its two meanings of hardness and sharpness. Hardness pertains to its essence, while sharpness pertains to its function. Because its essence is hard, things cannot destroy it; because its function is sharp, it can destroy all things. "Prajñā" is the dharma illustrated by the metaphor. In Sanskrit it is prajñā; here it is translated as pure wisdom, also called markless knowledge. The three kinds of knowledge are precisely called wisdom. Such wisdom is identical to that vajra. "Pāra" is Sanskrit; it is translated here as "shore." There are two kinds of shores: first, this shore; second, the other shore. "Mita" is Sanskrit; it is translated here as "able to reach," and also "able to leave." That is to say, the saṃsāra of the three realms is this shore; bodhi and nirvāṇa are the other shore; the afflictions of the two hindrances are the middle stream; and the wondrous function of prajñā is the raft. Therefore, those who generate the resolve board the boat of wondrous function, abandon the shore of saṃsāra, cross the ocean of afflictions, and ascend the mountain of nirvāṇa. For this reason, it is called pāramitā. "Sūtra" has the meaning of stringing together and holding together: that is, stringing together the meanings that should be expounded and holding together the sentient beings to be transformed. The preceding seven characters are that which is expressed; the final single character is that which expresses. It includes that which expresses, that which is expressed, the dharma, the metaphor, and so forth; therefore, it is titled "Vajracchedikā Prajñāpāramitā Sūtra." The explanation of the title is concluded above. From here on below, the sūtra text will be outlined and analyzed.