金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.3

1.3

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.