般若波羅蜜多心經贊 1.82

1.82

文有三節。「三世諸佛」者，辨得果人。「三世」即是過、現、未來，有為法也，如其次第，曾有、現有及以當有以為三世，又說如次當不有法、正現有法、曾不有法以為三世。然此三世有其三種，一、種子三世，二、道理三世，三、唯識三世，如此三世，諸宗同異，具如諸論，如理應思。梵音佛陀，此翻覺者，具有五義故名為佛，如《佛地論》。言五義者，一、具二智（一切智、一切種智），二、離二障（煩惱、所知），三、達二相（一切法、一切種法），四、具二利（自利、利他），五、具二譬（如睡夢覺、如蓮華開），具此五義，故名為佛。次、「依般若波羅蜜多故」者，辨能得智，如前可知。後、「得阿耨多羅三藐三菩提」者，顯所得果即是菩提。梵音如上，而翻此言，諸說不同。一曰，「阿」之言無，「耨多羅」云上，「三」名正，「藐」言真，後「三」名正，「菩提」曰道，總言無上正真正正道。一曰，「阿」之言無，「耨多羅」曰上，「三」名正，「藐」言遍，「三」云知，「菩提」名覺；如理智緣真如名正，如量智緣俗言遍，無分別智斷二無知名知，菩提出睡夢之表稱覺，此四智是菩提體，超二乘果，故名無上。今大唐三藏曰，「阿」之言無，「耨多羅」名上，「三」名正，「藐」名等，「三」又言正，「菩提」云覺；無法可過故言無上，理事遍知故云正等，離妄照真復云正覺，即是無上正等正覺。

The text has three clauses. "The Buddhas of the three times" distinguishes the persons who attain the fruit. "The three times" refers to the past, present, and future, which are conditioned dharmas; in proper order, having previously existed, presently existing, and will exist constitute the three times; it is also said that, in proper order, dharmas that will not exist, dharmas that presently exist, and dharmas that previously did not exist constitute the three times. However, these three times are of three kinds: 1. the three times of seeds; 2. the three times of principle; 3. the three times of consciousness-only. The agreements and differences among the various schools regarding these three times are fully detailed in the treatises and should be contemplated according to principle. The Sanskrit sound is buddha, translated here as "awakened one"; possessing five meanings, one is called Buddha, as in the Buddhabhūmy-upadeśa. As for the five meanings: 1. possessing the two wisdoms (all-knowledge and all-aspects knowledge); 2. being free from the two obstacles (afflictive and cognitive); 3. realizing the two characteristics (all dharmas and all aspects of dharmas); 4. fulfilling the two benefits (benefit for oneself and benefit for others); 5. having the two metaphors (like awakening from a sleep-dream, like a lotus blossoming). Possessing these five meanings, one is called Buddha. Next, "relying on prajñāpāramitā" distinguishes the wisdom that is able to attain [it], which can be understood as before. Finally, "attain anuttarā samyaksambodhi" reveals that the fruit attained is bodhi. The Sanskrit is as above, and regarding the translation of this term, the various traditions differ. One says: "a" means "un-"; "nuttara" means "surpassed"; "sam" means "correct"; "yak" means "true"; the second "sam" means "correct"; "bodhi" means "path": in total, "unsurpassed, correct, true, and correct path." Another says: "a" means "un-"; "nuttara" means "surpassed"; "sam" means "correct"; "yak" means "all-pervading"; "sam" means "knowing"; "bodhi" means "awakening"; the wisdom that accords with principle, taking tathatā as its object, is called "correct"; the wisdom that accords with quantity, taking the conventional as its object, is called "all-pervading"; the nirvikalpa-jñāna that severs the two unknowings is called "knowing"; and bodhi emerging beyond sleep and dream is called "awakening"; these four wisdoms are the essence of bodhi, transcending the fruit of the two vehicles, hence called "unsurpassed." Now, our Tripiṭaka Master of the Great Tang says: "a" means "un-"; "nuttara" means "surpassed"; "sam" means "correct"; "yak" means "equal"; "sam" again means "correct"; "bodhi" means "awakening"; because no dharma can exceed it, it is called "unsurpassed"; because it knows both principle and phenomena all-pervadingly, it is called "correct and equal"; and because it is free from delusion and illuminates the true, it is again called "correct awakening"; that is, unsurpassed, correct and equal, correct awakening (anuttarā samyaksambodhi).