華嚴經探玄記 2.10

2.10

二「佛」者，覺義，有二，謂本覺、始覺。又論云「如蓮華開，如睡寤等。」此初覺所知，後覺煩惱。或三覺，謂自他滿，即有覺之者名為覺者。或名婆伽婆，有四義，如《智論》中：一名有德，謂婆伽名德，婆名有故；二巧分別，婆伽名分別，婆名巧故；三名有名聲，婆伽名聲，婆名有故；四名能破婬怒癡，婆伽名能破，婆名婬怒等故。此四中，初一總、後三別。別中，初智德、次福德、後斷德。又《佛地論》有六義釋，彼頌云「自在、熾盛及端嚴，名稱、吉祥與尊貴。具斯六種義差別，是故總號為薄伽。」廣釋如彼。又真諦三藏引《真實論》有十義釋，佛謂覺、勝、天鼓等（云云）。三處者，國通場別。《智論》云「於摩伽陀國尼連禪河側區樓頻螺聚落中得阿耨菩提」等。此名不害國，以此國中諸有犯罪，唯有擯罰，無有刑戮故。託此表示大法慈濟之相也。或名善勝國。或云摩伽，是星名，此云不惡，主十二月。陀者處也。名為不惡處國，亦名星處國。寂滅有四義：一障滅，謂性滅及治滅。二證滅理故。三顯其滅德，謂示佛十身及普賢等法。經云「大般涅槃能建大義故。」四益物成滅故，可知。道場亦四：一事處；二行，如經「施是道場」等；三理，如《維摩經》「一切法是道場，知諸法空故」等；四通一切法，謂人法等一切准之，皆得道之處名道場，依主釋。亦如世穀場，簡去秕穢而擇取真實。此中亦爾，滅惑成德，亦得道即場，故持業准之。事場者，如《俱舍論》云「於剡浮洲中央，從金剛地上起金剛座，徹剡浮洲地與上際平，一切菩薩皆於中修習金剛三摩地。何以故？更無餘依止及能堪受此三摩地。一切菩薩者，謂賢劫千菩薩也。

Second, 'Buddha': the meaning of awakening, which has two types, namely original awakening and acquired awakening. Furthermore, the treatise states: 'Like a lotus opening, like awakening from sleep, and so forth.' The former awakens to the knowable, and the latter awakens from afflictions. Or there are three awakenings, meaning self, other, and completion; that is, one who possesses awakening is called an Awakened One. Or he is called bhagavān, which has four meanings, as in the Dà zhìdù lùn: first, possessing virtue, for bhaga means virtue and vān means possessing; second, skillfully distinguishing, for bhaga means distinguishing and vān means skillfully; third, having fame, for bhaga means fame and vān means having; fourth, able to destroy lust, anger, and delusion, for bhaga means able to destroy and vān means lust and the like. Among these four, the first is general, and the latter three are particular. Among the particulars, the first is the virtue of wisdom, the next is the virtue of merit, and the last is the virtue of eradication. Furthermore, the Buddhabhūmi-vyākhyāna explains with six meanings; its verse says: 'Sovereignty, blazing splendor, and dignity; / Renown, auspiciousness, and supreme veneration: / Possessing the distinctions of these six meanings, / He is therefore collectively named bhagavān.' This is extensively explained as in that treatise. Furthermore, Tripiṭaka Master Paramārtha cited the *Tattvasiddhi-śāstra* with ten meanings of explanation, Buddha meaning awakened, supreme, heavenly drum, and so forth. Third, the place: the country is general and the site is specific. The Dà zhìdù lùn says: 'In the country of Magadha, by the Nairañjanā River, in the village of Uruvilvā, he attained anuttarasamyaksaṃbodhi,' and so forth. This is named the Country of Non-Harm, because in this country whoever commits an offense is only banished and punished, without execution. Resorting to this represents the characteristic of the great Dharma's compassionate rescue. Or it is called the Country of Excellent Victory. Or it is said: Magha is the name of a constellation, translated as 'not evil,' governing the twelfth month; dha means place; hence it is named the country of the not-evil place, and also the country of the constellation place. 'Quiescence' (śānti) has four meanings: first, cessation of hindrances, meaning cessation of nature and cessation by antidote; second, realizing the principle of cessation; third, revealing its virtue of cessation, meaning manifesting the Buddha's ten bodies and the dharmas of Samantabhadra and so forth, as the sūtra says: 'Because the great parinirvāṇa can establish the great meaning'; fourth, benefiting beings so as to accomplish cessation; this can be known. 'Bodhimaṇḍa' also has four types: first, the concrete physical site; second, practice, as the sūtra says: 'Giving is the bodhimaṇḍa,' and so forth; third, principle, as the Vimalakīrtinirdeśa Sūtra says: 'All dharmas are the bodhimaṇḍa, because one knows all dharmas are empty,' and so forth; fourth, pervading all dharmas, meaning everything in terms of persons, dharmas, and so forth, applied accordingly, the place where all attain the Way is named bodhimaṇḍa, an interpretation by genitive compound (tatpuruṣa). It is also like a worldly threshing ground, which sifts out the chaff and filth and selects the genuine; here it is also like this: eradicating delusions and accomplishing virtues, also attaining the Way is itself the ground (bodhi-maṇḍa), thus an interpretation by appositional compound (karmadhāraya) accordingly. As for the concrete physical site, as the Abhidharmakośa-bhāṣya says: 'In the center of Jambudvīpa, rising from the diamond ground is the diamond seat (vajrāsana), piercing through the ground of Jambudvīpa and level with its upper surface, where all bodhisattvas cultivate the vajra-samādhi. Why? Because there is no other support that can endure this samādhi.' 'All bodhisattvas' refers to the thousand bodhisattvas of the Bhadrakalpa.