仁王護國般若經疏 1.25

1.25

釋教主者，佛也。佛名為覺，覺諸煩惱身心二病，因果圓滿方能破縛，劫初無病、劫盡多病，真壽時樂、短壽時苦，東天下富而壽、西天下多牛羊、北天下無我無人，如此之處不能感佛。八萬歲時南天下未見果而修因，乃至百歲時亦如是，故佛出其地，此世界釋也。日若不出，池中未生生已等花皆未現，日出皆生。佛若不出，天人減少、惡道增長。佛若出世，則有剎帝、婆羅門、居士、四天王乃至有頂，此為人釋也。三乘根性感佛出世，餘不能感，若斷有頂種，永度生死流，此對治釋也。佛於法性無動無出，能令眾生感見動出，而於如來實無動出，此第一義說。佛名覺者，覺世間苦集、覺出世道滅，身長丈六，壽年八十。現比丘像，三十四心樹下成佛者，三藏世尊自覺覺他也。帶丈六像，現尊特身，樹上一念相應斷餘殘習，即通佛自覺覺他也。現尊特身，坐蓮華臺，受佛記者，別佛自覺覺他。隱前三相，唯示不可思議如虛空相，即圓教佛自覺覺他。故《像法決疑經》云「或見丈六之身，或見小身大身，或見坐蓮華臺為百千釋迦說心地法門，或見身滿虛空遍於法界無有分別。」即四佛義也。本迹釋者，三佛為迹，一佛為本云云。觀心釋者，觀因緣所生法，析之至無，此三藏拙覺。觀因緣即空，此通教巧覺，皆覺空也。若先觀空、次假、後中，此別教假覺也。若觀諸法即空即假即中，是圓覺也。

Explaining the Lord of the Teaching: this is the Buddha. "Buddha" is translated as "awakened"—he is awakened to the two diseases of body and mind, which are all afflictions; only when cause and effect are perfected can he shatter bondage. At the beginning of a kalpa there is no disease, while at the end of a kalpa there are many diseases; in times of genuine longevity there is joy, while in times of short longevity there is suffering. The eastern continent is wealthy and long-lived; the western continent has many cattle and sheep; the northern continent is devoid of self and others: such places cannot move the Buddha to appear. At eighty thousand years of age, beings in the southern continent cultivate causes without yet seeing the fruit, and down to [the age of] one hundred years it is also like this; therefore the Buddha appears in that land. This is the explanation according to the worldly [truth]. If the sun does not come out, the flowers in the pond—both unborn and already born—do not appear; when the sun comes out, they all bloom. If the Buddha does not appear in the world, devas and humans decrease and the evil realms increase. If the Buddha appears in the world, then there are kṣatriyas, brahmins, householders, [beings of] the Four Heavenly Kings up to the Summit of Existence. This is the explanation according to individual [adaptation]. Those with the capacity for the three vehicles can move the Buddha to appear in the world, whereas others cannot; if one severs the seeds of the Summit of Existence, one forever crosses over the stream of birth and death. This is the explanation according to therapeutic [counteraction]. The Buddha has no movement and no appearance with respect to dharmatā, yet he causes sentient beings to be moved to see his movement and appearance, while in truth there is neither movement nor appearance for the Tathāgata. This is stated according to the supreme truth. As for the Buddha being called "awakened": he awakens to the worldly suffering and accumulation, and awakens to the supramundane path and cessation; his body is sixteen feet tall and his lifespan is eighty years. Manifesting the form of a monk and attaining Buddhahood under the tree with thirty-four mental moments—this is the World-Honoured One of the Tripiṭaka [teaching] awakening himself and awakening others. Retaining the sixteen-foot form while manifesting the superior and unique body, and severing the remaining residual habit-energies in a single thought-moment of correspondence atop the tree—this is the Buddha of the shared [teaching] awakening himself and awakening others. Manifesting the superior and unique body, sitting on the lotus pedestal, and receiving the Buddha's prediction—this is the Buddha of the distinctive [teaching] awakening himself and awakening others. Concealing the previous three marks and solely displaying the inconceivable mark like empty space—this is the Buddha of the perfect teaching awakening himself and awakening others. Therefore the Xiangfa jueyi jing says: "Some see a sixteen-foot body, some see a small body or a large body, some see him sitting on a lotus pedestal expounding the mind-ground Dharma door for hundreds of thousands of Śākyamunis, and some see his body filling empty space and pervading the dharmadhātu without distinctions." These are the meanings of the four Buddhas. Explaining in terms of original and trace: three Buddhas are the trace, and one Buddha is the original, and so forth. Explaining in terms of contemplation of mind: contemplating phenomena produced by causes and conditions and analysing them to nothingness is the clumsy awakening of the Tripiṭaka [teaching]. Contemplating causes and conditions as identical to emptiness is the clever awakening of the shared teaching; both awaken to emptiness. If one first contemplates emptiness, next the provisional, and afterwards the middle, this is the provisional awakening of the distinctive teaching. If one contemplates all dharmas as identical to emptiness, identical to the provisional, and identical to the middle, this is the perfect awakening.