[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 1.167 # 仁王經疏 1.167 仁王經疏 1.167 - **Language:** Classical Chinese ### [1.167](https://indike.org/pramana/in.bauddha.taisho.1708.1.167) 釋曰：自下第二明發起序。文別有五：一如來現瑞、二大眾生疑、三覺悟如來、四佛昇華座、五大眾歡喜。就現瑞中，文別有五：一讚如來德、二現瑞時節、三正住十地、四入大寂室、五思緣現瑞。此即初也。言爾時者，釋迦如來坐十地時。言十號等者，人所成德。德有四種：一十號德、二三明德、三斷德、四智德。然此通號，諸教不同。若依《本業瓔珞》第二，世尊不入十號之數。彼云「諸佛道同，果法不異。所謂十號：一如來、二應供、三正遍知、四明行足、五善逝、六世間解、七無上士、八調御丈夫、九天人師、十佛陀。」若依《涅槃．梵行品》，十號之外別說婆伽婆十號，即同《瓔珞》所說。若依《瑜伽》第三十八、《成實論．十號品》，世尊即是第十名號。無上士、調御丈夫合為一數以為第七，天人師第八、佛為第九、世尊第十，餘六同前。故今且依《瑜伽》所說。故彼論云「又諸如來，略有十種功德名號隨念功德。何等為十？謂薄伽梵，號為如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御師、天人師、佛。薄伽梵言無虛妄，故名如來。已得一切所應得義，應依世間無上福田，應為一切恭敬供養，是故名應。如其勝義覺諸法故，名正等覺。明謂三明，行如經說，止觀二品極善圓滿，是故說名明行圓滿。上昇最極，永不退還，故名善逝。善知世界及有情界一切品類染淨相故，名世間解。唯一丈夫，善知最勝調心方便，是故說名無上丈夫。調御師，為實眼故、為實智故、為實義故、為實法故。與顯了義，為開導故。與一切義，為所依故。與不了義，為能了故。與所生疑，為能斷故。與甚深處，為能顯故、令明淨故。與一切法，為根本故、為開導故、為所依故。能正教誡教授天人，令其出離一切眾苦，是故說佛名天人師。於能引攝義利法聚，於能引攝非義利非非義利法聚，於能引攝非義利非不義利法聚，遍一切種現前等覺，故名為佛。能破諸魔大力軍眾，具多功德，名薄伽梵。」若廣分別，如《瑜伽》八十三、《涅槃經》第十八卷〈梵行品〉、《成實論．十號品》、《大智度論》第二卷。具辨同異，義如別章。言三明者，所謂宿命、生死、漏盡，義如上說。言大滅諦金剛智者，智、斷二德門。斷謂涅槃，真如為性。智即菩提，四智為性。言釋迦牟尼佛者，德所成人。釋迦是姓，牟尼是名。然如來種姓不同，種謂剎帝利、婆羅門，姓謂喬答摩、迦葉波等，如《順正理》七十五等。今言釋迦，此云能仁。如《長阿含經》說：昔者梵摩鼓王，四子有過，徙向雪山直樹林下，令自在活。四子至彼，能自存活。王歎四子：「是直釋子，能自存立。」因此姓釋法。佛第四祖已來，始姓釋法也。又解：釋是樹名，四子治化在釋樹下，從樹立名，故名為釋。是故本姓名瞿曇，今改本姓名釋迦也。言瞿曇者，訛也，正音名喬答摩，此翻甘蔗種，或云日天種、或云月天種、或云牛糞種。此是劫初有旃陀羅王等，殺諸釋種並皆都盡。時有仙人在深山中，脩得天眼，見誅釋種，被誅欲盡。意欲留釋種，遂藏得一釋子，擬紹王位。時彼旃陀羅王，遣瞻天文者瞻之，知有釋種不盡。入山伺求仙人不在，提童子將去，以日炙治。臨命終時，仙人既見不可教免，遂於空中為其說法，化作美女令生世心，遂有身分，遣之在地。仙人取置牛糞中，著甘蔗園內。滿足數月，於牛糞內有雙童子化生，因續釋種。今現釋種，並從此生。若好心嘆者，言是日天種、或云甘蔗種；若惡心毀者，言是泥土種、或云牛糞種。言牟尼者，即是名也，此云寂默。故《婆沙論》一百一十七云「三寂默者，謂身語意寂默也」，乃至云「無學身中煩惱意究竟滅，寂默圓滿，故名寂默。」具說如彼，廣如《俱舍》。 > Commentary: From here on, the second \[major division\] explains the preparatory circumstances of initiation. The text has five distinct parts: first, the Tathāgata manifests omens; second, the great assembly gives rise to doubts; third, awakening the Tathāgata; fourth, the Buddha ascends the flower throne; fifth, the great assembly rejoices. Within the manifestation of omens, the text has five distinct parts: first, praising the Tathāgata's virtues; second, the time and season of manifesting omens; third, correctly abiding in the ten bhūmis; fourth, entering the chamber of great quiescence; fifth, contemplating conditions to manifest omens. This is the first. 'At that time' refers to the time when the Tathāgata Śākyamuni was seated on the ten bhūmis. 'The ten epithets' and so forth refer to the virtues accomplished by the person. There are four kinds of virtues: first, the virtue of the ten epithets; second, the virtue of the three vidyās; third, the virtue of abandonment; fourth, the virtue of knowledge. However, these common epithets differ across various teachings. If according to the second fascicle of the \*Benye yingluo\*, the World-Honoured One is not included within the count of the ten epithets. That text says: 'The paths of all buddhas are identical, and their fruit-dharmas are not different. The so-called ten epithets are: 1. Tathāgata, 2. Arhat, 3. Samyaksambuddha, 4. Vidyācaraṇasampanna, 5. Sugata, 6. Lokavid, 7. Anuttara, 8. Puruṣadamyasārathi, 9. Śāstā devamanuṣyāṇām, 10. Buddha.' If according to the 'Chapter on Pure Conduct' in the \*Nirvāṇa Sūtra\*, apart from the ten epithets, Bhagavān is spoken of separately; thus it is identical to what is spoken in the \*Yingluo\*. If according to the thirty-eighth fascicle of the \*Yogācārabhūmi\* and the 'Chapter on the Ten Epithets' of the \*Tattvasiddhi\*, the World-Honoured One is precisely the tenth title: 'Anuttara' and 'Puruṣadamyasārathi' are combined into one count to make the seventh, 'Śāstā devamanuṣyāṇām' is the eighth, 'Buddha' is the ninth, and 'Bhagavān' is the tenth; the remaining six are the same as before. Therefore, we now provisionally rely on what is stated in the \*Yogācārabhūmi\*. Thus that treatise states: 'Furthermore, for all tathāgatas, there are briefly ten kinds of merit-titles recollected as virtues. What are the ten? Namely, the Bhagavān is titled Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara-puruṣadamya-sārathi, Śāstā devamanuṣyāṇām, and Buddha. Because the words of the Bhagavān are without falsehood, he is called Tathāgata. Because he has already attained all meanings that ought to be attained, ought to be relied upon as the world's supreme field of merit, and ought to receive all reverent offerings, he is called Arhat. Because he awakens to all dharmas in accordance with their ultimate truth, he is called Samyaksambuddha. "Vidyā" refers to the three vidyās; "caraṇa" is as explained in the sūtras, where the two varieties of śamatha and vipaśyanā are supremely perfected and complete; therefore he is called Vidyācaraṇasampanna. Because he ascends to the utmost summit and never regresses, he is called Sugata. Because he properly knows all varieties of defiled and pure aspects of the world of realms and the world of sentient beings, he is called Lokavid. As the sole person who properly knows the most supreme skillful means for taming the mind, he is called Anuttara-puruṣa. He is the "damyasārathi" because he is the true eye, because he is the true knowledge, because he is the true meaning, and because he is the true dharma; because he serves as the guide for the definitive meaning; because he serves as the reliance for all meanings; because he is capable of making known the non-definitive meanings; because he is capable of cutting off arising doubts; because he is capable of revealing the extremely profound places and making them clear and pure; and because he serves as the root, as the guide, and as the reliance for all dharmas. Because he can correctly instruct and admonish devas and humans, causing them to escape from all forms of suffering, the Buddha is called Śāstā devamanuṣyāṇām. Because he directly and fully awakens to all modes across the collection of dharmas that induce benefit, the collection of dharmas that induce neither benefit nor non-benefit, and the collection of dharmas that induce non-benefit and not non-benefit, he is called Buddha. Because he can crush the powerful hosts of Māra and is endowed with manifold virtues, he is called Bhagavān.' For an extensive analysis, see the eighty-third fascicle of the \*Yogācārabhūmi\*, the eighteenth fascicle of the \*Nirvāṇa Sūtra\* ('Chapter on Pure Conduct'), the 'Chapter on the Ten Epithets' of the \*Tattvasiddhi\*, and the second fascicle of the \*Mahāprajñāpāramitopadeśa\*. The full distinction of similarities and differences is detailed as in the separate chapter. 'Three vidyās' refers to past lives, birth-and-death, and the destruction of the āsravas, the meanings of which are as explained above. 'The great truth of cessation and diamond-like knowledge' refers to the two virtue-aspects of knowledge and abandonment. Abandonment refers to nirvāṇa, having tathatā as its nature. Knowledge is bodhi, having the four wisdoms as its nature. 'Śākyamuni Buddha' refers to the person accomplished by these virtues. 'Śākya' is the clan name, and 'Muni' is the personal name. However, the castes and clans of tathāgatas differ: caste refers to Kṣatriya, Brāhmaṇa, and so forth; clan refers to Gautama, Kāśyapa, and so forth, as in the seventy-fifth fascicle of the \*Nyāyānusāra\*, and so forth. Here, 'Śākya' is translated as 'Capable-Benevolent' (Nengren). As the \*Dīrghāgama\* says: Long ago, when the four sons of King Brahmavāgu committed an offense, they were banished beneath the straight trees of the Himalayas and made to live independently. When the four sons arrived there, they were able to sustain their own lives. The king praised the four sons: 'These are truly Śākya sons (capable sons), able to establish themselves independently.' From this, they took the clan name Śākya. Only from the Buddha's fourth ancestor onward did they begin taking Śākya as their clan name. Another explanation is: Śākya is the name of a tree; because the four sons governed beneath the Śākya tree, they took their name from the tree, and were therefore named Śākya. For this reason, the original clan name was Gautama, and they now altered their original clan name to Śākya. 'Gautama' is an error; the correct pronunciation is Gautama, translated here as 'Sugarcane Clan', or called 'Sun Deva Clan', or called 'Moon Deva Clan', or called 'Cow Dung Clan'. This refers to the beginning of the kalpa, when King Caṇḍāla and others slaughtered all the Śākyas completely. At that time, an immortal in the deep mountains had cultivated and attained the divine eye; seeing that the Śākyas were being exterminated and were on the verge of total destruction, and wishing to preserve the Śākya lineage, he hid a Śākya child with the intention of having him succeed to the throne. At that time, that King Caṇḍāla dispatched astrologers to divine it, and knew that the Śākya lineage was not exhausted. Entering the mountains to search when the immortal was away, they seized the boy, took him away, and tortured him in the scorching sun. When he was on the verge of death, the immortal, having seen that he could not be saved, expounded the Dharma for him in mid-air and transformed into a beautiful woman to make him give rise to worldly thoughts; a bodily discharge occurred and was dropped to the ground. The immortal took it, placed it in cow dung, and set it inside a sugarcane plantation. When several months were completed, twin boys were born by transformation within the cow dung, thereby continuing the Śākya lineage. The present Śākyas are all born from this. If praising with good intentions, they are said to be of the 'Sun Deva Clan' or 'Sugarcane Clan'; if slandering with malicious intentions, they are said to be of the 'Mud and Earth Clan' or 'Cow Dung Clan'. 'Muni' is precisely the name, translated here as 'Quiescent' (Jimo). Therefore the one hundred and seventeenth fascicle of the \*Mahāvibhāṣā\* states: 'The three quiescences refer to the quiescence of body, speech, and mind,' and continues up to, 'In the body of one beyond training (aśaikṣa), the defiled mind is utterly extinguished and quiescence is perfected; therefore it is called quiescence.' It is expounded fully there, and in detail in the \*Abhidharmakośa\*. > — English (machine translation) (machine translation) - [Previous: 1.166](https://indike.org/pramana/in.bauddha.taisho.1708.1.166) - [Next: 1.168](https://indike.org/pramana/in.bauddha.taisho.1708.1.168) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1708.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.1.167) — English, machine translation ## Linked texts (4) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.38.19) — Classical Chinese - [རྣལ་འབྱོར་སྤྱོད་པའི་ས་ལས་བྱང་ཆུབ་སེམས་དཔའི་ས](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi.bodhisattvabhumi*bo.97) — Classical Tibetan - [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870.1.20) — Classical Chinese - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.2.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.1.167](https://indike.org/pramana/in.bauddha.taisho.1708.1.167) · Pramāṇa