仁王護國般若波羅蜜多經疏 2.297

2.297

解曰：世尊如上。言導師者，善巧具足，如海導師，彼引得寶、此引成佛。金剛體者，堅固具足。體者身也。佛身堅固由如金剛，讚身德也。言心行者，悲智具足，四智心品總名為心，常照二諦故名為行。言寂滅者，解脫具足，逾動逾寂名為寂滅，讚心德也。如《淨名》云「心淨已度諸禪定」，不違此也。轉法輪者，下讚語德。轉者起也。法謂所說教理行果三乘法也。輪者圓滿，由如車輪，摧壞諸障能運用故。謂佛所轉無上妙法，往他相續以被根宜。轉法輪義，如常分別。言八辯者，八謂八音，辯謂七辯。言八音者，如《梵摩喻經》云「一最好聲、二易了聲、三調和聲、四柔軟聲、五不誤聲、六不女聲、七尊慧聲、八深遠聲。」言七辯者，一捷辯，須言即言，無蹇叱故。二迅辯，懸河湕冷，不遲訥故。三應辯，應時應機，不增減故。四無疎謬辯，所說契理，不邪錯故。五無斷盡辯，相續連環，終無竭故。六凡所演說豐義味辯，一一言句多事理故。七一切世間最上妙辯，具足甚深如雷等故。言圓音者，一音圓音義通多解。有說：諸佛無形無聲，為對根宜，如空谷響現無量聲，隨其根性各得一音，等遍十方故云圓音。有說：諸佛實有色聲，其音圓滿無異韻曲。如經說云「佛以一音演說法，眾生隨類各得解。」有說：諸佛實有眾多音聲，但以佛音無障無礙，一切即一故名一音，一即一切故名圓音。由具眾德廣為開演，讚語德故。上三業德即三密門，事用之中即三示導。時眾得道百萬億者，讚說當根，標所被也。從此第二讚所被妙。

The commentary states: "The World-Honoured One" is as explained above. "The Guide" means being endowed with skill-in-means; like a guide on the ocean, the latter leads to obtaining jewels, while the former leads to attaining buddhahood. "Vajra-body" means being endowed with firmness. "Substance" is the body. The Buddha's body is firm like vajra; this praises the virtue of his body. "Mind's activity" means being endowed with compassion and wisdom; the four cognitive categories of mind are collectively called "mind," and constantly illuminating the two truths is called "activity." "Quiescent" means being endowed with liberation; the more it moves, the more quiescent it is, hence called quiescent; this praises the virtue of his mind. As the Vimalakīrtinirdeśa says, "With mind purified, he has already crossed over all dhyāna concentrations," which does not contradict this. "Turns the wheel of the Dharma" follows below to praise the virtue of his speech. "Turning" means setting in motion. "Dharma" refers to the triyāna teachings of doctrine, principle, practice, and fruit that are taught. "Wheel" means perfection, like a cart wheel, because it crushes all obstacles and can be set in motion. That is, the unsurpassed sublime Dharma turned by the Buddha proceeds to the mental continuums of others to suit their capacities. The meaning of turning the wheel of the Dharma is as commonly analyzed. "Eightfold eloquence": "eight" refers to the eight tones, and "eloquence" refers to the seven eloquences. As for the eight tones, the Brahmāyu Sūtra says: "First, the most excellent tone; second, the easily understood tone; third, the harmonized tone; fourth, the soft tone; fifth, the non-mistaken tone; sixth, the non-feminine tone; seventh, the venerable and wise tone; eighth, the deep and resounding tone." As for the seven eloquences: first, prompt eloquence, speaking immediately when needed without stammering or rebuking; second, swift eloquence, like a suspended river or gushing cold spring, without hesitation or muttering; third, responsive eloquence, responding to the time and the capacity without increase or decrease; fourth, non-negligent and non-erroneous eloquence, what is said conforming to principle without being perverse or mistaken; fifth, uninterrupted eloquence, continuous like a chain without ever being exhausted; sixth, eloquence abundant in meaning and flavor in whatever is expounded, every phrase containing many facts and principles; seventh, the supreme and most sublime eloquence in all the world, possessing profundity like thunder and the like. As for the "perfect voice," the single voice or perfect voice has many interpretations. Some say: the buddhas have neither form nor sound, but to respond to capacities, like an echo in an empty valley they manifest immeasurable sounds, so that according to their dispositions each obtains a single voice, equally pervading the ten directions, hence called "perfect voice." Some say: the buddhas truly possess form and sound, and their voice is complete without differing melodies; as the sūtra says: "The Buddha expounds the Dharma with a single voice, / And sentient beings each understand according to their kind." Some say: the buddhas truly possess manifold sounds, but because the Buddha's voice is unobstructed, all is one, hence called "single voice," and one is all, hence called "perfect voice." Because he possesses numerous virtues, he expounds extensively; this praises the virtue of speech. The above three karmic virtues are the three gates of mystery; in their application, they are the three guidances. "At that time the assembly who attained the Way numbered millions of billions" praises the preaching suited to capacities and indicates those who were receptive. From here, the second section praises the excellence of those who were receptive.