仁王護國般若波羅蜜多經疏 3.604

3.604

解曰：婆嚩底者，敵對翻云具福者，會意譯云世尊。言沒䭾者，此云覺也。言麼諦者，此云母也。順此方言，佛世尊母。婆伽梵者男聲呼也，婆誐嚩底者女聲呼也，二俱會意，譯云世尊。若依聲明敵對譯者，婆伽云破，梵翻云能，能破四魔名婆伽梵。又云薄阿梵，依聲明論分字釋云，薄名為破，阿名無生，梵翻為證，智能證阿名為阿梵。由阿梵故能破煩惱，故佛世尊不生不滅、不來不去、不一不異、不常不斷、不增不減，具如是德名薄阿梵。又云薄伽梵，薄伽云福智，梵翻為具。會意譯云，由具福智莊嚴滿足名薄伽梵，亦是男聲。《瑜伽》釋云「婆字為種子。婆字者詮一切法有不可得。由心染故有生死，由心淨故有涅槃，彼二離心俱不可得。」謂由般若為生了因，即能出生一切諸佛，故名為母。上十六句，如《瑜伽經》中亦屬普賢十六行也。從此第二明三密門。

Explanation: "Bhagavatī", translated literally, means "the fortunate one (or endowed with blessing)"; translated by sense, it means "World-Honoured One." The word "buddha" means here "enlightenment." The word "māte" means here "mother." Following the idiom of this land: "Mother of the Buddha, the World-Honoured One." "Bhagavan" is the masculine address, and "bhagavatī" is the feminine address; both are translated by their sense as "World-Honoured One." If translated literally according to the science of grammar: bhaga means "breaking," and van translates as "capable"; being capable of breaking the four māras is called bhagavan. Furthermore, as bhagavan, explaining it by analyzing the syllables according to grammar treatises: bha means breaking, a means non-arising, and van is translated as realizing; wisdom being capable of realizing a (non-arising) is called avan. By means of avan, one is able to break afflictions, so the Buddha, the World-Honoured One, neither arises nor ceases, neither comes nor goes, is neither one nor different, neither eternal nor annihilated, neither increases nor decreases; possessing such virtues, he is named bhagavan. Furthermore, as bhagavan: bhaga means merit and wisdom, and van translates as endowed with. Translating the sense, being completely fulfilled through adornment with merit and wisdom is called bhagavan, which is also the masculine. The Yoga commentary states: "The syllable bha is the seed-syllable. The syllable bha expresses that existence is ungraspable in all phenomena. Because the mind is defiled, there is saṃsāra; because the mind is pure, there is nirvāṇa; both of these, separated from mind, are ungraspable." This means that because prajñā serves as the generative and revelatory cause, it can bring forth all buddhas, and is therefore called the Mother. The above sixteen lines, as in the Yoga Sūtra, also belong to the sixteen practices of Samantabhadra. Next, the second [part] clarifies the gate of the three mysteries.