大方廣佛華嚴經隨疏演義鈔 23.71

23.71

疏「通舉十號」者，疏「成正遍知」者，理無偏邪目之為正、無法不照名曰遍知，即實智窮源號。言「是明行足」者，明是證行、行是教行，二行圓滿，名明行足，即修行滿足號。言「世間解」者，明解世間故，即權智圓明號。言「可謂善逝」者，善者好也，逝者去也，謂不向餘三界二乘去，唯向大菩提去，即直往菩提號。言「即佛義焉」者，佛者覺也，自覺覺他、覺行圓滿名之為佛，由此天上人間共所尊重，故曰世尊，即無師自覺號。言「謂無上士」，夫士謂士夫，遍於眾聖，於眾聖中更無過上，名無上士，即位超諸聖號。言「調御丈夫」者，調謂調練，御謂控御，故云調御，則乃攝有情號。言「天人師」者，師謂軌範，說五乘教利益眾生故，即導軌眾生號。言「是應供」者，謂堪受人天廣大供養故，即堪為福田號。言「結云如來」者，乘如實道來成正覺，故曰如來。即倣同先跡，號佛德無邊，十號略盡。故《法華》第三云「我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊，未度者令度、未解者令解、未安者令安、未涅槃者令得涅槃，今世後世如實知之。我是一切知者、一切見者，汝等天人阿脩羅眾，皆應到此，為聽法故。」斯即舉十號以昭。然初但云如來亦復如是出現於世，如大雲起，遍覆三千大千世界，則通局有異。又下眾集但云天人阿脩羅等，勝劣小異耳。今取彼意，故以十號釋經。十號之義，〈法界品〉方辯。

Regarding the commentary's phrase “comprehensively citing the ten epithets”: As for the commentary's “becoming a True and Fully Enlightened One” (samyaksaṃbuddha), principle being free from bias or deviation is designated as “true”, and there being no phenomenon that is not illuminated is termed “fully enlightened”; this is the epithet of ultimate gnosis fathoming the source. Regarding “is of Perfected Clear Knowledge and Conduct” (vidyācaraṇasaṃpanna): “clear knowledge” is the practice of realization, and “conduct” is the practice of instruction; when these two practices are fulfilled, it is termed “perfected in clear knowledge and conduct”; this is the epithet of the fulfillment of cultivation and practice. Regarding “Knower of the World” (lokavid): because he clearly understands the worlds, this is the epithet of provisional gnosis being fully luminous. Regarding “may be called the Well-Gone” (sugata): “well” means fine, and “gone” means departed; it means not departing toward the other three realms or the two vehicles, but departing solely toward great bodhi; this is the epithet of going directly toward bodhi. Regarding “is the meaning of ‘Buddha’” (buddha): Buddha means awakened; awakening oneself and awakening others, with the practice of awakening being perfected, is called Buddha; because of this, he is revered in common by the heavens and the human realm, and is therefore called the World-Honoured One (bhagavat); this is the epithet of self-awakening without a teacher. Regarding “namely the Unsurpassed Person” (anuttarapuruṣa): a “person” refers to a great being, encompassing all the holy ones; among all the holy ones there is none superior, so he is called the Unsurpassed Person; this is the epithet of rank surpassing all holy ones. Regarding “Tamer and Guide of Men” (puruṣadamyasārathi): “taming” means training, and “guiding” means directing; hence he is called Tamer and Guide, which is the epithet of gathering in sentient beings. Regarding “Teacher of Gods and Humans” (śāstā devamanuṣyāṇām): “teacher” means a role model; because he teaches the five-vehicle doctrines to benefit sentient beings, this is the epithet of leading and guiding sentient beings. Regarding “is One Worthy of Offerings” (arhat): it means being worthy of receiving the vast offerings of humans and gods, which is the epithet of being fit to be a field of merit. Regarding “concludes by stating ‘Tathāgata’”: riding upon the path of true reality he comes to achieve right awakening, hence he is called the Tathāgata; this is emulating previous traces, designating the Buddha's virtues as boundless; the ten epithets are summarized and exhausted. Therefore, the third chapter of the Lotus Sūtra says: “I am the Tathāgata, the Arhat, the Samyaksaṃbuddha, the Vidyācaraṇasaṃpanna, the Sugata, the Lokavid, the Anuttarapuruṣa, the Puruṣadamyasārathi, the Śāstā devamanuṣyāṇām, the Buddha, the Bhagavat; I cause those who have not crossed over to cross over, those who have not understood to understand, those who are not at ease to be at ease, and those who have not attained nirvāṇa to attain nirvāṇa; I know this world and future worlds as they truly are. I am the All-Knowing, the All-Seeing; you gods, humans, and asuras should all come here in order to hear the Dharma.” This is citing the ten epithets to make it clear. However, earlier it only says that the Tathāgata likewise appears in the world like the rising of a great cloud, universally covering the trichiliocosm; thus there is a difference between general and specific. Furthermore, when the assembly gathers below, it only mentions gods, humans, asuras, and so forth; there is a slight difference of superiority and inferiority. Taking that intention now, the ten epithets are used to explain the sūtra. The meaning of the ten epithets will only be analyzed in the “Dharmadhātu Chapter”.