大方廣佛華嚴經隨疏演義鈔 23.71

23.71

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”.