仁王護國般若波羅蜜多經疏 1.58

1.58

As for the word "Buddha," it is the fourth factor, the establishment of the teaching master. Fascicle two of the *Mahāprajñāpāramitōpadeśa* lists five kinds of speakers: first, the Buddha; second, noble disciples; third, devas; fourth, ṛṣis; fifth, transformed beings. To distinguish him from the other four, "Buddha" is specifically designated. In Sanskrit it is *buddha*, translated here as "Awakened One." According to the *Awakening of Faith*, what is called the "Awakened One" means that the essence of mind is free from thought, eternally free from the unawakened mind of deluded thoughts, possessing great wisdom, with radiant light shining universally throughout the realm of space, everywhere without exception; this is called awakening. This embodies three meanings: first, self-awakening, awakening to the fact that one's own mind originally has no arising or ceasing, distinguishing him from ordinary beings; second, awakening others, awakening to the fact that all phenomena are nothing other than suchness, distinguishing him from the two vehicles; third, perfection of awakening, where the realization of principle is completely fulfilled, termed perfection, distinguishing him from bodhisattvas. The *Buddhabhūmi-śāstra* says: "Endowed with all-knowledge (sarvajñāna) and knowledge of all aspects (sarvākārajñatā), able to awaken himself and also able to awaken all sentient beings, like waking from a dream, like a lotus blossoming, he is therefore named Buddha." All-knowledge is the cognition that awakens oneself, like the cognition of waking from sleep, the cognition contemplating emptiness, the cognition of principle, real cognition, nirvikalpa-jñāna, comprehending things as they are (yāvadbhāvikatā). In terms of its general characteristic, it is the cognition that realizes the real. Knowledge of all aspects is the cognition that awakens sentient beings, like the cognition of a lotus, the cognition contemplating existence, the cognition of phenomena, conventional cognition, subsequently attained cognition, comprehending the full extent of things (yathāvadbhāvikatā). In terms of its general characteristic, it is the cognition that penetrates the conventional.