仁王經疏 1.37

1.37

釋曰：第三別顯教主。《智度論》云「說佛法人，有其五種：一佛自說、二弟子說、三神仙說、四諸天說、五化人說。」為簡餘四，故標佛也。自覺覺他、覺行窮滿，故名為佛。廣如餘處。然諸經首標名不同，乃有四種：自有經初唯置佛名，如《涅槃》等；自有經初唯婆伽婆，如《大品》等；自有經初雙標兩號，如《無上依》等；或有經文二號俱無，如《多心》等。所以如是諸本異者，《多心經》等於一部中別銀流行，故不標名。餘之三句，西方三說：一依《真實論》，一切經初唯應說佛。故彼論云「問：大師十號經中，何故不列餘九而獨稱佛？答：有十義故。一覺勝無敵；二不由他悟；三離二無知（一解脫障無知、二一切智障無知）；四已過睡眠；五譬如蓮華；六自性無染；七具足三義（三義者，一假名佛，即六神通。二寂靜佛，惑不生故三真實佛，即真如也）；八具於三德（一法身、二般若、三解脫）；九具三寶性；十自知令他知。佛具十義，餘名不爾，故諸經首皆稱佛也。」廣如本記。二依《佛地論》一切經初安薄伽梵，謂具六德，破四魔故。故彼論云「薄伽梵聲，依六義轉。一自在義，永不繫屬諸煩惱故。二熾盛義，是炎猛智火所燒經故。三端嚴義，妙三十二大士相等所莊飾故。四名稱義，一切殊勝功德圓滿無不知故。五吉祥義，一切世間親近供養咸稱讚故。六尊貴義，具一切德，常起方便，利益安樂一切有情無懈癈故。如有頌言：自在熾盛與端嚴，名稱吉祥及尊貴，如是六種義差別，應知總名為薄伽。」四魔怨者，煩惱魔、蘊魔、死魔、自在天魔。

Explanation: The third [part] specifically reveals the Lord of the Teaching. The *Mahāprajñāpāramitopadeśa* states: "There are five kinds of persons who speak the Buddha's Dharma: first, spoken by the Buddha himself; second, spoken by disciples; third, spoken by ṛṣis; fourth, spoken by devas; and fifth, spoken by apparitional persons." It specifically states "Buddha" in order to exclude the other four. He is called "Buddha" because he has awakened himself, awakened others, and his awakened practice is completely perfected. It is explained extensively elsewhere. However, the designations stated at the beginning of sūtras vary, being of four kinds: First, there are some sūtras that place only the name "Buddha" at the beginning, such as the *Nirvāṇa-sūtra* and others. Second, there are some that place only "Bhagavat" at the beginning, such as the *Pañcaviṃśatisāhasrikā-prajñāpāramitā* and others. Third, there are some that set down both titles at the beginning, such as the *Anuttarāśraya-sūtra* and others. Fourth, there are sūtras where neither title appears in the text, such as the *Hṛdaya-sūtra* and others. The reason these versions differ in this way is that texts like the *Hṛdaya-sūtra* circulated separately from within an entire collection, and therefore did not set down the name. As for the remaining three alternatives, there are three explanations in the West [India]: First, according to the *Tattvasiddhi-śāstra*, only "Buddha" should be spoken at the beginning of all sūtras. Thus that treatise states: "Question: Why do the sūtras not list the other nine among the Great Master's ten epithets, but exclusively say 'Buddha'? Answer: Because there are ten meanings: 1. His awakening is supreme and without rival; 2. He is not awakened through another; 3. He is free from the two kinds of ignorance (first, the ignorance that obstructs liberation; second, the ignorance that obstructs omniscience); 4. He has transcended sleep; 5. He is like a lotus flower; 6. His self-nature is undefiled; 7. He is endowed with three meanings (the three meanings are: first, the nominal Buddha, which is the six supernormal knowledges; second, the tranquil Buddha, because afflictions do not arise; third, the real Buddha, which is tathatā); 8. He is endowed with three virtues (first, the Dharmakāya; second, prajñā; third, liberation); 9. He is endowed with the nature of the Three Jewels; 10. Knowing [the truth] himself, he causes others to know it. The Buddha is endowed with these ten meanings, while other names are not; therefore, the beginning of all sūtras says 'Buddha'." It is extensively explained as in the original commentary. Second, according to the *Buddhabhūmi-śāstra*, "Bhagavat" is placed at the beginning of all sūtras, meaning that he is endowed with six virtues and smashes the four māras. Thus that treatise states: "The word 'Bhagavat' turns according to six meanings: 1. The meaning of sovereignty, because he is never bound to any afflictions. 2. The meaning of blazing brilliance, because he has been refined by the burning, fierce fire of wisdom. 3. The meaning of dignity and adornment, because he is adorned with the wondrous thirty-two marks of a great person and so forth. 4. The meaning of renown, because of his perfection of all extraordinary virtues and there being nothing he does not know. 5. The meaning of auspiciousness, because all the world draws near to him, makes offerings, and praises him. 6. The meaning of nobility, because he possesses all virtues and constantly gives rise to skillful means to benefit, pacify, and bring joy to all sentient beings without indolence or abandonment. As a verse states: 'Sovereignty, blazing brilliance, and dignity, / Renown, auspiciousness, and nobility— / Such distinction of six meanings, / One should know, is collectively called *bhaga*.'" As for the four enemies that are the māras, they are the affliction-māra, the aggregate-māra, the death-māra, and the Paranirmitavaśavartin-māra.