大般若波羅蜜多經般若理趣分述讚 1.18

1.18

述曰：自下第三、別說教主。欲歎法出勝人，其法必勝。顯教主中有二：初標名、後歎德。此標名也。古名婆伽婆，義當世尊之號。然義猶闕，所以不翻，漢無此言也。《瑜伽》第八十三卷云「坦然安坐妙菩提座，任運摧滅一切魔軍，大勢力故名薄伽梵。」《佛地論》言謂薄伽聲依六義轉，自在熾盛與端嚴，名稱吉祥及尊貴。如是六種義差別應知，總名為薄伽。此中意說，若有為此薄伽聲目，必具此德。如是一切如來具有於一切種皆不能離，是故如來名薄伽梵。謂諸如來永不繫屬諸煩惱故，具自在義。炎猛智火所燒練故，具熾盛義。妙三十二大丈夫相所莊飾故，具端嚴義。一切殊勝功德圓滿無不知故，具名稱義。一切世間親近供養咸稱讚故，具吉祥義。具一切德，常起方便利益安樂一切有情無懈疲故，具尊貴義。或能破壞四魔怨故，名薄伽梵。四魔怨者，謂煩惱、蘊、死、自在天魔。破諸有情所修善等，名之為魔。入第三劫破煩惱死魔，將至金剛心取破其天魔，解脫道起破其蘊魔。若論其相，金剛心時破煩惱魔，菩提樹下破自在天魔，捨第五分壽入無餘滅破其蘊魔，更留三月破其死魔。若其實義，惱亂菩薩皆名煩惱，二障俱是。金剛心起永破煩惱魔。二障種有，故解脫道起永破蘊死二魔。此依二死作論。其伏天魔不見文說。今依一義，十信菩薩八相成道已應伏天魔。或十住第六心始伏天魔。是中永離生死出三界故，可伏天魔。或入初地即伏天魔。《佛地論》初地已上離麁四魔，隨情取捨。故破四魔名薄伽梵。

Commentary: From here begins the third section, which specifically describes the lord of the teaching. Wishing to praise the Dharma as having issued from an eminent person, that Dharma must be superior. In revealing the lord of the teaching there are two parts: first indicating his name, and then praising his virtues. This [segment] indicates his name. In ancient [translations] he was named Boguopo (Bhagavat), which in sense corresponds to the title "World-Honoured One". However, its meaning is still incomplete, which is why it was not translated, as the Chinese language lacks this word. Fascicle 83 of the Yogācārabhūmi-śāstra states: "Because he sits serenely on the sublime bodhi-seat, spontaneously destroys all armies of Māra, and possesses great power, he is called Bhagavat." The Buddhabhūmi-śāstra states that the sound bhaga applies according to six meanings: sovereignty, brilliance, majestic dignity, fame, auspiciousness, and exalted veneration. One should know that these six distinct meanings are collectively termed bhaga. The intention here is to say that if one is designated by this sound bhaga, one must possess these virtues. Because all Tathāgatas possess these completely in all aspects without ever being parted from them, the Tathāgatas are therefore called Bhagavat. That is: because the Tathāgatas are never bound to any defilements, they possess the meaning of sovereignty. Because they are refined and tempered by the blazing fire of wisdom, they possess the meaning of brilliance. Because they are adorned with the sublime thirty-two marks of a great man, they possess the meaning of majestic dignity. Because all their supreme virtues are complete and there is nothing they do not know, they possess the meaning of fame. Because they are approached, venerated, and praised by all worldly beings, they possess the meaning of auspiciousness. Because they possess all virtues and constantly employ skillful means to benefit and bring peace and happiness to all sentient beings without wearying, they possess the meaning of exalted veneration. Alternatively, because he is able to vanquish the enemies that are the four māras, he is called Bhagavat. The enemies that are the four māras are the defilement-māra, the aggregate-māra, the death-māra, and the Paranirmitavaśavartin-māra. That which destroys the wholesome [roots] practiced by sentient beings is called a māra. Entering the third incalculable eon, one destroys the defilement-māra and the death-māra; when about to reach the diamond-like mind, one destroys the heavenly māra; when the path of liberation arises, one destroys the aggregate-māra. If one discusses their aspects: at the time of the diamond-like mind one destroys the defilement-māra; beneath the Bodhi tree one destroys the Paranirmitavaśavartin-māra; relinquishing the fifth portion of one's lifespan to enter the extinction without remainder, one destroys the aggregate-māra; and detaining [life] for three more months, one destroys the death-māra. If one considers the actual meaning: whatever disturbs a bodhisattva is called defilement, which includes both obscurations. When the diamond-like mind arises, it permanently destroys the defilement-māra. Because the seeds of the two obscurations exist [until then], when the path of liberation arises it permanently destroys the two māras of aggregates and death. This is explained according to the two kinds of death. As for subduing the heavenly māra, no [explicit] text is seen. Now, relying on one interpretation: a bodhisattva of the ten faiths who manifests the eight aspects of attaining the Way should already have subdued the heavenly māra. Or, it is from the sixth mind of the ten abodes that one first subdues the heavenly māra; since therein one is permanently freed from birth and death and transcends the three realms, one may subdue the heavenly māra. Or, upon entering the first ground one immediately subdues the heavenly māra. The Buddhabhūmi-śāstra states that from the first ground onward one is free from the coarse four māras; one may accept or reject this according to inclination. Therefore, because he destroys the four māras, he is called Bhagavat.