般若波羅蜜多心經贊 1.107

1.107

此即第二舉頌結歎。於中有二，初、長行標舉，後、以頌正歎。然釋此頌，諸說不同。一曰，此頌不可翻譯，古來相傳，此呪乃是西域正音祕密辭句，翻即失驗，故存梵語。又解呪中說諸聖名，或說鬼神，或說諸法甚深奧義，言含多義，此方無言正當彼語，故存梵音，如薄伽梵。一曰，諸呪密可翻譯，如言南無佛陀耶等，釋此頌句，判之為三。初、「揭諦揭諦」，此云度度，頌前長行般若二字，此顯般若有大功能自度、度他，故云度度。次、「波羅」等句，即頌長行波羅蜜多，此云彼岸到，是即涅槃名彼岸也。揭諦言度，度到何處？謂即彼岸是度之處，故云「波羅揭諦」。言「波羅」者，翻名如上。「僧揭諦」者，此云到竟。言「菩提」者，是彼岸體。後、「莎婆呵」，此云速疾，謂由妙慧有勝功用，即能速疾到菩提岸。又解頌中有其四句，分為二節，初之二句約法歎勝，後有二句就人歎勝。就約法中，先因後果，重言「揭諦」，此云勝勝，因位般若具自、他利二種勝用，故云勝勝。「波羅揭諦」言彼岸勝，由般若故得涅槃勝岸，故言彼岸勝。就歎人中，先因後果，「波羅僧揭諦」，此云彼岸僧勝，此歎因位一乘菩薩求彼岸人。「菩提莎婆呵」，此云覺究竟，此歎果位三身果人，覺法已滿，名覺究竟。或可四句歎三寶勝，初之二句如次應知歎行果法，第三四句如次應知歎僧及佛矣。

This is the second [part], which presents the verse to conclude with praise. Herein there are two parts: first, the prose statement presents it, and second, the verse properly gives praise. However, in explaining this verse, various traditions differ. One [tradition] says: This verse cannot be translated. Traditionally transmitted from ancient times, this dhāraṇī consists of secret words in the authentic speech of the Western Regions; if translated, it loses its efficacy, and so the Sanskrit is retained. Another explanation is that dhāraṇīs express the names of various noble beings, or speak of spirits and deities, or state the extremely profound and abstruse meanings of dharmas, with words encompassing multiple meanings; here in this land there are no words that correspond directly to those terms, and so the Sanskrit pronunciation is retained, just as with "Bhagavat". Another [tradition] says: Even though secret, dhāraṇīs can be translated, as in saying "namo buddhāya" and so forth. In explaining the phrases of this verse, it is divided into three. First, "gate gate": this means "transcend, transcend", versifying the two words "prajñā" in the preceding prose. This shows that prajñā has the great function of transcending oneself and transcending others, hence it says "transcend, transcend". Next, the phrase "pāra..." and so forth versifies "pāramitā" in the prose; this means "arrived at the other shore", that is to say, nirvāṇa is called "the other shore". When "gate" says "transcend", to where does one transcend? That is, the other shore is the place of transcendence; hence it says "pāragate". As for "pāra", its translation is as above. "Saṃgate" means "completely arrived". As for "bodhi", it is the substance of the other shore. Finally, "svāhā" means "swiftly": that is, because wondrous wisdom has supreme efficacy, one can swiftly arrive at the shore of bodhi. Another explanation is: Within the verse there are four phrases, divided into two sections. The first two phrases praise the excellence in terms of dharmas; the latter two phrases praise the excellence in terms of persons. Regarding dharmas, cause comes first and effect after: repeating the word "gate" means "supreme, supreme". Because prajñā at the causal stage is endowed with the two kinds of supreme functions of self-benefit and other-benefit, it says "supreme, supreme". "Pāragate" means "the excellence of the other shore": through prajñā one attains the supreme shore of nirvāṇa, hence it says "the excellence of the other shore". Regarding the praise of persons, cause comes first and effect after: "pārasaṃgate" means "the excellence of the saṃgha of the other shore", which praises the person seeking the other shore—the ekayāna bodhisattva at the causal stage. "Bodhi svāhā" means "complete awakening", which praises the person of the fruitional stage endowed with the trikāya: having fulfilled awakening to dharmas, this is called "complete awakening". Alternatively, the four phrases praise the excellence of the Three Jewels: one should know that the first two phrases, respectively, praise the Dharma of practice and the Dharma of fruition, while the third and fourth phrases, respectively, praise the Saṃgha and the Buddha.