大華嚴經略策 1.9

1.9

第三、解釋佛名。問：諸經論內多說釋迦或談遮那，則三身別稱。此經何理即此釋迦或名毘盧遮那？仰出所以兼釋梵名。答：夫教隨機異，權實多途，分三身名目，自是三乘教內。今一乘玄旨，一體不分，即實之權釋迦標號，即權之實即是遮那。故經云「或名毘盧遮那，或名釋迦牟尼」，名無二也。釋迦，此云能仁。牟尼，此云寂默。毘盧遮那，此云光明遍照。身智二光，事理齊照，圓明獨朗，假立其名，實則一娑婆界有百億十千之名，窮法界中名名無盡，隨宜攝物一多在機，亦假無盡之名彰無盡之德耳。謹對。

Third: Explaining the Names of the Buddha. Question: In various sūtras and treatises, Śākyamuni is often spoken of or Vairocana discussed, which are distinct names for the three bodies. By what principle in this sūtra is this very Śākyamuni also named Vairocana? We look up to you to bring forth the reason and also explain their Sanskrit names. Answer: Teachings vary according to capacity, and expedient and ultimate paths are manifold; dividing the titles of the three bodies naturally belongs within the Triyāna teachings. Now, in the profound purport of the Ekayāna, the single essence is undivided: the expedient that is identical to the ultimate is titled Śākyamuni; the ultimate that is identical to the expedient is Vairocana. Therefore the sūtra states: 'He is named Vairocana, or named Śākyamuni'—the names are not two. 'Śākya' is rendered here as 'capable of benevolence'. 'Muni' is rendered here as 'silent'. 'Vairocana' is rendered here as 'light universally shining'. The two lights of body and wisdom illuminate phenomena and principle alike; perfectly bright and singularly luminous, designations are provisionally established for it. In reality, a single Sahā world has a hundred billion ten thousand names; exhausting the dharmadhātu, the names are endless. Gathering sentient beings according to suitability, oneness or multiplicity depends on capacity; provisional, endless names are also used to manifest endless virtues. Respectfully responded.