般若波羅蜜多心經幽贊 2.89

2.89

「三世」者，去、來、今。「諸佛」者，非一故，梵言佛陀，此略云佛，有慧之主，唐言覺者。「得」謂獲證。「阿」云無，「耨多羅」云上，「三」云正，「藐」云等，「三」又云正，「菩提」云覺，「末伽」名道，此不名也。無法可過，故名無上；理事遍知，故名正等；離妄照真，復云正覺；即是無上正等正覺。《大智度論》說，智及智處俱名般若，三世覺者由依此故，證智達空名得正覺。或唯空性說名菩提，如來妙體即法身故。

"The three times" are past, future, and present. "All buddhas" means they are not just one; the Sanskrit is "Buddha," here abbreviated as "Fo," the master possessing wisdom, which in the Tang language means "Awakened One." "Attain" means to achieve realization. "A" means un- (wu); "nuttara" means excelled (shang); "sam" means correct (zheng); "yak" means equal (deng); "sam" again means correct; "bodhi" means awakening (jue); "mārga" means path, which is not named here. Since no dharma can surpass it, it is called "unexcelled"; because principles and facts are universally known, it is called "correct and equal"; being free from falsehood and illuminating truth, it is further called "correct awakening"—that is, unexcelled, correct, and equal awakening (anuttarā-samyak-saṃbodhi). The Mahāprajñāpāramitopadeśa states that both cognition and the object of cognition are called prajñā; because the awakened ones of the three times rely on this, realizing cognition and comprehending emptiness is called attaining correct awakening. Or, emptiness alone is spoken of as bodhi, because the Tathāgata's wondrous substance is itself the dharmakāya.