仁王護國般若波羅蜜多經疏 2.297

2.297

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.