仁王護國般若波羅蜜多經疏 1.60

1.60

若諸經首置薄伽梵者，依《佛地論》有二義釋：初成德義、後破魔義。初成德者，薄伽梵聲，依六義轉：一自在義，永不繫屬諸煩惱故。二熾盛義，炎猛智火所燒鍊故。三端嚴義，三十二相所莊嚴故。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廢故。初一斷德、次一智德、後四恩德，如次應知。後破魔者，或能破壞四魔怨故。破四魔位，至下當知。若諸經首置佛號者，《真實論》云「大師十號，經初何故不列餘九而獨稱佛？有十義故。一覺勝天鼓；二不由他悟；三離二無如；四已過睡眠；五譬如蓮華；六自性無染；七具足三義，一假名佛即六神通，二寂靜佛惑不生故，三真實佛即是真如；八具三德，摩訶般若、解脫、法身；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。」然此二名並含眾德，置諸經首是佛意焉。今仁王經唯言佛者，隨方生善，義如《真實》。

If at the head of a sūtra "Bhagavān" is placed, according to the *Buddhabhūmi-śāstra* there are two meanings explained: first, the meaning of accomplished virtues; second, the meaning of destroying Māra. As for the first, accomplished virtues, the term Bhagavān is inflected 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 is refined by the fiercely blazing fire of wisdom. 3. The meaning of dignity and adornment, because he is adorned with the thirty-two marks. 4. The meaning of renown, because his perfection of all supreme merits is known to all. 5. The meaning of auspiciousness, because all the world draws near to make offerings and utter praise. 6. The meaning of honor and nobility, because possessing all virtues, he constantly generates skillful means to benefit and bring peace and happiness to all sentient beings without wearying or abandoning them. The first one is the virtue of abandonment; the next one is the virtue of wisdom; the latter four are the virtues of grace, as should be understood in that order. As for the second, destroying Māra: because he is able to destroy the foes of the four Māras. The stages of destroying the four Māras will be understood below. If at the head of a sūtra the title "Buddha" is placed, the *Zhenshi lun* says: "Among the ten titles of the Great Master, why does the beginning of the sūtra not list the other nine but exclusively call him Buddha? Because of ten meanings: 1. Awakening surpassing the celestial drum; 2. Not being enlightened through others; 3. Being free from the two kinds of ignorance; 4. Having transcended slumber; 5. Being like a lotus blossom; 6. Having a self-nature free from defilement; 7. Fully possessing three meanings: nominally designated buddha, namely the six supernormal powers; quiescent buddha, because afflictions do not arise; and real buddha, namely suchness; 8. Possessing the three virtues: mahāprajñā, liberation, and dharmakāya; 9. Possessing the nature of the Three Jewels; 10. Knowing oneself and enabling others to know. The Buddha possesses these ten meanings, whereas the other titles do not; therefore, the head of each sūtra calls him Buddha." However, both of these two titles contain all virtues, and placing them at the beginning of sūtras reflects the Buddha's intent. Now, that the *Benevolent Kings Sūtra* speaks only of "Buddha" is to generate goodness according to the locality, with its meaning being like that in the *Zhenshi lun*.