金剛般若經贊述 1.84

1.84

述曰，此第四，正發請也。「善男子」等者，即謂烏波索迦等也。若不受別解脫戒，不能親近承事，故不名為善也。「發」者，生也，起也。「阿耨多羅」者，此云無上也；「三」者，正也；「藐」者，等也；「三」，又名正；「菩提」，稱覺；應云無上正等正覺及等正覺，謂初是總名，次簡外道邪覺，次簡二乘偏覺，次簡菩薩缺覺，舉圓滿故如是名為無上正等正覺也。謂此體者，即是法身，故《勝鬘》云，如來者，即是法身，法身即涅槃界也。言發心者，謂趣向於波若，故名為發。

The commentary states: This is the fourth, properly formulating the request. "Good sons", etc., refers to upāsakas and the like. If they do not undertake the prātimokṣa vows and are unable to draw near and serve [the Triple Gem], they are not named "good". "Arouse" (fa) means to produce, to give rise to. "Anuttara" is translated here as unsurpassable. "Sam" means correct. "Yag" means universal. "Sam" again means correct. "Bodhi" is called awakening. It should be rendered: unsurpassable, correct, universal, and correct awakening, as well as universal and correct awakening. That is, the first is the general designation; next it excludes the mistaken awakenings of non-Buddhists; next it excludes the one-sided awakening of the two vehicles; next it excludes the incomplete awakening of bodhisattvas; bringing forth its perfection, it is thus named anuttarā samyaksaṃbodhi. Its essential substance is none other than the dharmakāya; hence the Śrīmālādevī Sūtra says that the Tathāgata is indeed the dharmakāya, and the dharmakāya is the realm of nirvāṇa. Arousing the resolve means turning toward prajñā; hence it is called "arousing".