Excerpt from https://wwzc.org/dharma-text/transparent

Returning to the text. Subhuti now says:

That thought is no thought, since in its essential original nature thought is transparently luminous.

The Roshi says:

That is the whole Teaching, right there in these opening passages. This is extraordinary. If the Buddha didn't Teach this, then he should have. If the Buddha didn't Teach this, then he wasn't a quarter of the Teacher that he should have been.

Perhaps the Prajnaparamita Teachings were Teachings that originally had been given by the Buddha in some context. This is certainly possible in that if we look at the fact that the sutras were fragments of discourses which were compiled together, mainly sets of stock phrases which were built together to form some kind of storyline and that many of these were not written down until many hundreds of years after the Buddha's death and that monks would wander from place to place and sometimes they would meet and they would share and compare little bits of Teachings that they had heard and in this way texts would form. Perhaps the Prajnaparamita Teachings do form part of the authentic body of the Buddha's words, but we really have no way of knowing what the Buddha actually taught.

The remarkable thing here is that if the Buddha did not Teach these, he should have; and that the people who did compile and present these Teachings did not just simply start their own School. They weren't particularly into any kind of trip. They weren't saying, "Well, look what I've realized and blah blah blah blah blah." They said, "Well here is a tradition which is working - the Dharma - but there are certain points at which people are getting stuck. We don't need to get stuck in that kind of way. We need to go past that." And so they realized that the Prajnaparamita Teachings are the most radical and direct Path and yet they are only really comprehensible in the context of the Gradual Path, only in the context of moment-to-moment mindfulness, paying attention to what is going on, being able to see the process of the five skandhas, so on and so forth. Only when one has encompassed all levels of Dharma is it really Dharma. The radical Path is not something which is completely split off from the rest of the Dharma. It is a way in which the rest of the Dharma can be approached right at the beginning of the Path, or it can be the fruit of the Path, or it can be what one is practicing. But it is not really separate from the Abhidharma Teachings or any of the other things that the Buddha taught. It is not so much a new Teaching as a new view, a new orientation. It is not a doctrine; it is not a Teaching. It is a practice and it is a view.