仁王護國般若波羅蜜多經疏 3.608

3.608

解曰：言摩賀者，此云大也。鉢囉枳穰者，此云極智也。播囉弭諦者，離義到義也。依聲明論分句釋云，播藍伊（上聲）多，伊多者此岸也，播藍者彼岸也。乘大極智，離生死此岸，到涅槃彼岸，得無住處大涅槃也。娑嚩賀者，此岸到涅槃彼岸，得無住處大涅槃也。娑嚩賀者，此云成就義，亦云吉祥義，亦云圓寂義，亦云息災增益義，亦云無住義。今取無住義，即是無住涅槃。依此涅槃，盡未來際利樂有情無盡期，故名娑嚩賀也。上言種子者，有其二義：一者引生義、二者攝持義。且如十字合成一句，以初一字而為種子，下之九字所有觀智依初別生。又下九字攝入初字，即是初字攝持餘九。由此而言，若知一法即知一切法，若知一法空即知一切法空。能於一字專注觀察修諸行願，一切行願皆得圓滿，即陀羅尼總持義故。又此已上義差別者，攝前長行為十六句，攝十六句為十二字，攝十二字為其十字，攝彼十字歸一地字，從廣至略漸減漸深，一字現前周于法界，性相平等至究竟位。觀行次第如別軌儀廣分別耳。從此第三世尊印述。

Explanation: As for *mahā*, this means "great." *Prajñā* means "culmination of cognition." *Pāramite* means "transcendence" and "reaching." Explaining it by parsing the words according to the treatises on grammar (śabdavidyā), it is *pāram* and *ita*. *Ita* is this shore, and *pāram* is the other shore. Mounted upon the culmination of great cognition, one departs from this shore of birth-and-death, reaches that other shore of nirvāṇa, and attains great nirvāṇa without fixed abode (apratiṣṭhita-nirvāṇa). *Svāhā* means "accomplishment"; it also means "auspiciousness"; it also means "complete quiescence"; it also means "pacifying calamities and increasing benefits"; and it also means "non-abiding." Here we take the meaning of non-abiding, which is apratiṣṭhita-nirvāṇa. Relying on this nirvāṇa, one benefits and gladdens sentient beings through the end of future limits without end; therefore it is called *svāhā*. The "seed-syllable" mentioned above has two meanings: first, the meaning of drawing forth and generating; second, the meaning of gathering and retaining. Take, for instance, ten syllables combining to form a single phrase: with the initial syllable as the seed, all the contemplations and cognitions of the lower nine syllables are generated separately relying upon the first. Furthermore, the lower nine syllables are gathered into the first syllable, which means that the first syllable gathers and retains the remaining nine. Thus it is said that if one knows a single phenomenon, one knows all phenomena; if one knows that a single phenomenon is empty, one knows that all phenomena are empty. Being able to concentrate one's observation upon a single syllable and practice all vows and practices, all vows and practices will be completely fulfilled, which is the meaning of dhāraṇī as total retention. Furthermore, regarding the distinction of meanings above: gathering the preceding prose yields sixteen phrases; gathering the sixteen phrases yields twelve syllables; gathering the twelve syllables yields the ten syllables; and gathering those ten syllables brings them back to the single syllable "dhīḥ". From the extensive to the concise, it gradually diminishes and becomes gradually deeper; when the single syllable appears before one, it pervades the dharmadhātu, and nature and characteristics are equal up to the ultimate state. The sequence of contemplation practice is explained extensively in the separate ritual manuals. From here, the third section is the World-Honoured One's seal of approval and repetition.