仁王護國般若波羅蜜多經疏 1.60

1.60

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*.