仁王護國般若波羅蜜多經疏 3.570

3.570

解曰：娜莫如前。阿哩野者，此云聖者。三滿多者，此云普，亦云遍，亦云等也。跋捺囉者，此云賢也。言野字者，依聲明法八轉聲中第四為聲，為彼作禮故名為也。下諸野字，皆准知也。謂此菩薩說三密門，廣明行願。若有諸佛不修三密門、不依普賢行願，得成佛者，無有是處。若成佛已，於三密門、普賢行願，有休息者，亦無是處，故歸命也。[曰/月]地薩怛嚩野者，舊云菩提，今云[曰/月]地。舊云薩埵，今云薩怛嚩。於五字中此方語略，略彼三字但云菩薩也。摩賀薩怛嚩野者，此云大勇猛者也。摩賀迦嚕抳迦野者，此云大悲者。順此方言，即云歸命聖者普賢菩薩大勇猛大悲者也。由歸此故，則得十方諸佛菩薩悉皆加護。謂佛菩薩修三密門、行普賢行，得證勝果，故常加護。此上總明歸佛僧竟。從此第二正明宗旨。於中分三：初明觀行、次明三密門、後結明果德。初觀行中，文分為二：且初第一總標所為。

Explanation: "Namo" is as before. As for "ārya", here it is translated as "noble one". As for "samanta", here it is translated as "universal", also called "all-pervading", also called "equal". As for "bhadra", here it is translated as "virtuous". As for the syllable "ya", according to the grammatical method of the eight declensional cases, it is the fourth case (dative) of purpose; because one pays homage to him, it is called "[to] him". The subsequent syllables "ya" should all be understood accordingly. It means that this bodhisattva taught the gate of the three mysteries and broadly explained practice and vows. If there were any buddhas who did not cultivate the gate of the three mysteries and did not rely on the practice and vows of Samantabhadra, yet could attain buddhahood, there is no such possibility. If, having attained buddhahood, they were to take rest from the gate of the three mysteries and the practice and vows of Samantabhadra, there is likewise no such possibility; therefore one takes refuge with one's life. As for "bodhisattvāya", the old [translation] said "pú-tí", now it says "bó-dì". The old said "sà-duǒ", now it says "sà-dá-fù". Among the five syllables, the speech of this land is abridged: abridging those three syllables, it simply says "bodhisattva". As for "mahāsattvāya", here it is translated as "great courageous being". As for "mahākāruṇikāya", here it is translated as "one of great compassion". In the phrasing of this land, it says: "Taking refuge with life in the noble Samantabhadra Bodhisattva, the great courageous being, the one of great compassion." By taking refuge in this, one receives the empowering protection of all buddhas and bodhisattvas of the ten directions. That is to say, because buddhas and bodhisattvas cultivate the gate of the three mysteries and practice Samantabhadra's conduct, they attain realization of the supreme fruit; therefore they constantly provide protection. The above broadly explains taking refuge in the Buddha and Saṅgha is concluded. From here, the second [part] directly clarifies the main tenet. Within this it divides into three: first, explaining the contemplative practice; next, explaining the gate of the three mysteries; last, concluding by explaining the fruit's virtues. In the first, the contemplative practice, the text divides into two: first, universally stating the purpose.