法華義疏 2.340

2.340

「佛名日月燈明」，第二、化主。就文為二：前明別號，次辨通號。別號明諸佛迹異，通號顯諸佛法身本同。又別號顯諸佛應迹優劣，通號明諸佛眾德齊等。「名日月燈明」者，注經解云「聖人無名借義以立稱，仁者見謂之仁，智者見謂之智，上根因之以得明如日，中根因之以得明如月，下根因之以得明如燈，三根資之以得明故言日月燈明。」有人言：日陽而動以喻方便慧，月陰而靜喻於實慧，以二慧益物如世間燈明。又日月喻定慧，以定慧為燈明。有人言：此佛出世身光如日月，常照世間為世燈明。次明十號者，經說不同，通即稱號，號令天下顯化他之義；別即稱名，名以定體，即是自行。又通別皆稱為號、並稱為名，故言號日月燈明，名為如來應供也。

Regarding "the Buddha named Candrasūryapradīpa", this is the second: the teaching master. Regarding the text, there are two parts: first clarifying the specific title, and next discerning the general titles. The specific title clarifies the different traces of the Buddhas, while the general titles reveal that the dharmakāya origin of the Buddhas is identical. Furthermore, the specific title reveals the superiority or inferiority of the Buddhas' responsive traces, while the general titles clarify that the Buddhas' multitude of virtues are equal. Regarding "named Candrasūryapradīpa": the commentary on the sūtra explains, "Sages have no names, but borrow meanings to establish designations. The benevolent see it and call it benevolence; the wise see it and call it wisdom. Those of superior faculties, relying on it, obtain illumination like the sun; those of middling faculties, relying on it, obtain illumination like the moon; those of inferior faculties, relying on it, obtain illumination like a lamp. Because the three faculties rely on it to obtain illumination, he is called Candrasūryapradīpa." Someone said: the sun is yang and moves, serving as a parable for expedient wisdom; the moon is yin and quiescent, serving as a parable for real wisdom; benefiting beings with these two wisdoms is like the lamps and illumination in the world. Furthermore, the sun and moon are parables for samādhi and wisdom, taking samādhi and wisdom as the lamp's light. Someone said: when this Buddha appeared in the world, the light of his body was like the sun and moon, constantly illuminating the world and serving as the world's lamp. Next, clarifying the ten titles: the sūtras explain them differently; generally they are called titles (hào), commanding all under heaven to reveal the meaning of transforming others; specifically they are called names (míng), names serving to define essence, which is one's own practice. Furthermore, both general and specific are called titles, and both are called names; hence it is said that his title is Candrasūryapradīpa and his names are Tathāgata, Arhat, and so forth.