妙法蓮華經玄贊 2.228

2.228

贊曰：此讚佛名號希。「日月燈明」是別名，「如來」已下是通名。日有二能：一導明、二成就。月有二能：一除熱、二清涼。燈有二能：一破暗、二傳照。顯佛能導迷至覺，成器熟根，除煩惱之熱、得涅槃之涼，永破愚癡、化生傳法，表別名希有也。依《瑜伽》八十三解十號云：一如來、二應、三正等覺、四明行圓滿、五善逝、六世間解、七無上丈夫調御士、八天人師、九佛、十薄伽梵。如來者初總序，是下九號之總序也。《涅槃經》云：「如過去諸佛所說經法，六波羅蜜、三十七品、十一空等來至菩提，故言如來。」且今釋迦，如過去諸佛，依諸教法修六度等行，觀十一空等理，來至菩提果，故言如來，即報身佛。《般若》云：「如來者無所從來亦無所去，故名如來。」即法身佛。《成實論》云：「乘如實道來成正覺故名如來。」義雖略得，非此宗義。論云：「應正等覺，謂永解脫一切煩惱障及所知障故」。

Commentary: This praises the rarity of the Buddha's names and epithets. “Sun-Moon-Lamp-Brightness” (Candrasūryapradīpa) is the specific name; from “Tathāgata” onward are the common names. The sun has two capacities: first, guiding with light; second, bringing to fruition. The moon has two capacities: first, dispelling heat; second, coolness. The lamp has two capacities: first, shattering darkness; second, transmitting light. This shows that the Buddha can guide the deluded to awakening, mature vessels and ripen faculties, dispel the heat of afflictions, attain the coolness of nirvāṇa, forever shatter ignorance, and transform living beings and transmit the Dharma—signifying the rarity of the specific name. Relying on the eighty-third fascicle of the Yogācārabhūmi, it explains the ten epithets, saying: 1. Tathāgata, 2. Arhat, 3. Samyaksambuddha, 4. Vidyācaraṇasampanna, 5. Sugata, 6. Lokavid, 7. Anuttara-puruṣadamyasārathi, 8. Śāstādevamanuṣyāṇām, 9. Buddha, 10. Bhagavat. “Tathāgata” is the initial general designation, the general designation of the nine epithets below. The Nirvāṇa Sūtra says: “As with the sūtra-dharmas spoken by past buddhas—the six pāramitās, the thirty-seven factors [of enlightenment], the eleven emptinesses, and so forth—he has come thus to bodhi, hence he is called Tathāgata.” Now Śākyamuni, like the past buddhas, relying on the various teachings, cultivated practices such as the six pāramitās and contemplated principles such as the eleven emptinesses to arrive at the fruit of bodhi, and is therefore called Tathāgata; this is the reward-body (sambhogakāya) Buddha. The Prajñā[-sūtra] says: “Tathāgata means coming from nowhere and going nowhere; therefore he is called Tathāgata”; this is the Dharma-body (dharmakāya) Buddha. The Tattvasiddhi-śāstra states: “Riding the path of true suchness to come and achieve perfect awakening, he is called Tathāgata.” Although this slightly captures the meaning, it is not the doctrine of this school. The treatise says: “Arhat and Samyaksambuddha mean being perpetually liberated from all afflictive obscurations and cognitive obscurations.”