仁王經疏 1.37

1.37

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.