新譯華嚴經七處九會頌釋章 1.35

1.35

釋曰：頌中上半列十佛名，下半如次釋名所因。說經教主有其十種，何等為十？一無著佛安住世間成正覺故、二願佛出生故、三業報佛信故、四住持佛隨順故、五涅槃佛永度故、六法界佛無處不至故、七心佛安住故、八三昧佛無量無著故、九性佛決定故、十如意佛普覆故。初無著佛安住世間成正覺者，亦名正覺佛。著是眾患之本，覺是諸德之元，無邪患而不離，故名無著；無正德而不圓，故名正覺。此是總佛，餘九別佛，以別成總，故於總開別。願佛出生者，謂如理智窮無生際方能出生無量佛事，即是大願，故名願佛出生故。業報佛信者，謂無量相好莊嚴色身，無量善業所感之報，故名業報。所以感得妙色身報，為令見者咸歸信故，舉所為意以顯業報佛，故名信。住持佛隨順者，謂佛圓音周遍三世，住持佛法無窮無盡，順一切智無窮盡故，名住持佛隨順故。涅槃佛永度者，說門之中名為化佛，化現滅度非實滅故。所以涅槃非實滅者，永度生死生滅法故，故名涅槃佛永度故。法界佛無處不至者，謂無礙法界即佛體，名法界佛。智慧光明亦同法界無處不至，是故亦名為法界佛，無處不至故。心佛安住者，謂正直心安住所緣，故名心佛安住故。三昧佛無量無著者，謂佛三昧無量無邊思議解脫，故名三昧佛無量無著故。性佛決定者，謂如來性即是本覺，本性自覺非修所成，故名性佛。於染淨位決定不改，能生十決定之法，故名決定。如意佛普覆者，謂神力自在名如意佛，周遍一切故名普覆。上十佛中各有十義，廣如經說。《法集經》中亦名十佛，彼云「菩薩入十種法能知諸佛，何等為十？謂習氣佛、果報佛、三昧佛、願佛、心佛、實佛、同佛、化佛、供養佛、形像佛」，乃至廣說。彼與此經所說十佛，十數雖同，體相大異。然約六相分別十佛，如論說言「一切十句皆有六相，何者為六？一者總相、二者別相、三者同相、四者異相、五者成相、六者壞相。」今就十佛顯此六相，謂初一佛無佛不攝，故名為總相；即後九佛於一開九，故名別相；十同離著，故名同相；十用各異，故名異相；攬九成一，一佛圓滿，故名成相；分一作九，九外無一，故名壞相。如是已說說品十佛，品中法數其相如何？頌曰：

Explanation: In the verse, the first half lists the names of the ten Buddhas, and the second half sequentially explains the reasons for their names. The teaching lord who expounds the sūtra has ten kinds. What are the ten? First, the Non-Attachment Buddha, because of dwelling in the world and achieving correct enlightenment; second, the Vow Buddha, because of giving birth [to all Buddha activities]; third, the Karmic-Retribution Buddha, because of inspiring faith; fourth, the Sustaining Buddha, because of accordance; fifth, the Nirvāṇa Buddha, because of ultimate deliverance; sixth, the Dharmadhātu Buddha, because of reaching everywhere; seventh, the Mind Buddha, because of peaceful abiding; eighth, the Samādhi Buddha, because of being immeasurable and unattached; ninth, the Nature Buddha, because of certainty; tenth, the As-One-Wishes Buddha, because of universal coverage.

First, the Non-Attachment Buddha, who dwells in the world and achieves correct enlightenment, is also named the Correctly Enlightened Buddha. Attachment is the root of all afflictions; enlightenment is the source of all virtues. Being free from all faulty afflictions, he is named 'Non-Attachment'; being complete in all correct virtues, he is named 'Correct Enlightenment'. This is the universal Buddha, and the remaining nine are the particular Buddhas; since the particulars constitute the universal, the particulars are unfolded from the universal.

The Vow Buddha giving birth means that only when wisdom accordant with principle exhausts the bounds of non-arising can it give birth to immeasurable Buddha activities; this is the great vow, hence named 'the Vow Buddha, because of giving birth'.

The Karmic-Retribution Buddha inspiring faith means that the physical body adorned with immeasurable marks and signs is the retribution induced by immeasurable good karma, hence named 'karmic retribution'. The reason he obtains this retribution of a sublime physical body is to cause all who see him to take refuge with faith; setting forth the intended purpose to manifest the Karmic-Retribution Buddha, it is named 'inspiring faith'.

The Sustaining Buddha's accordance means that the Buddha's perfect voice encompasses the three times, sustaining the Buddhadharma inexhaustibly; because of according with all-knowledge without exhaustion, it is named 'the Sustaining Buddha, because of accordance'.

The Nirvāṇa Buddha's ultimate deliverance is, within the pedagogical teaching, named the transformation Buddha; he manifests cessation and deliverance through transformation, but not actual cessation. The reason his nirvāṇa is not actual cessation is that he eternally delivers [beings] from the conditioned dharmas of birth and death; hence named 'the Nirvāṇa Buddha, because of ultimate deliverance'.

The Dharmadhātu Buddha reaching everywhere means that the unobstructed dharmadhātu is the Buddha's essence, hence named the Dharmadhātu Buddha. The light of wisdom also, like the dharmadhātu, reaches everywhere; therefore he is also named the Dharmadhātu Buddha, 'because of reaching everywhere'.

The Mind Buddha's peaceful abiding means that the upright mind peacefully abides in its cognitive object, hence named 'the Mind Buddha, because of peaceful abiding'.

The Samādhi Buddha being immeasurable and unattached means that the Buddha's samādhi is the immeasurable and boundless, inconceivable liberation, hence named 'the Samādhi Buddha, because of being immeasurable and unattached'.

The Nature Buddha's certainty means that the Tathāgata-nature is original enlightenment; its fundamental nature is inherently enlightened, not accomplished through cultivation, hence named the Nature Buddha. In states of defilement or purity, it is decidedly unalterable and can generate the ten decisive dharmas, hence named 'certainty'.

The As-One-Wishes Buddha's universal coverage means that sovereign spiritual power is named 'as one wishes' (cintā); encompassing everything, it is named 'universal coverage'.

Among the above ten Buddhas, each possesses ten meanings, as extensively explained in the sūtra. The *Dharmasaṅgīti Sūtra* also names ten Buddhas, saying: 'When bodhisattvas enter ten dharmas, they can know the Buddhas. What are the ten? Namely, the Habit-Energy Buddha, the Retribution Buddha, the Samādhi Buddha, the Vow Buddha, the Mind Buddha, the Real Buddha, the Identical Buddha, the Transformation Buddha, the Offering Buddha, and the Image Buddha', and so on up to extensive explanations. Although the number ten is the same between that sūtra and the ten Buddhas expounded in this sūtra, their essence and characteristics differ greatly.

Now, analyzing the ten Buddhas in terms of the six characteristics, as the treatise states: 'All ten-phrase [teachings] possess the six characteristics. What are the six? First, the universal characteristic; second, the particular characteristic; third, the common characteristic; fourth, the distinctive characteristic; fifth, the integrative characteristic; sixth, the disintegrative characteristic.' Now, manifesting these six characteristics in terms of the ten Buddhas: the first single Buddha encompasses all Buddhas, hence named the universal characteristic; unfolding nine out of the one is named the particular characteristic; that all ten are equally free from attachment is named the common characteristic; that the functions of the ten are each different is named the distinctive characteristic; gathering the nine to form the one so that the single Buddha is complete is named the integrative characteristic; dividing the one into nine such that outside the nine there is no one is named the disintegrative characteristic.

Having thus explained the ten Buddhas in the expounded chapter, what are the characteristics of the enumerations of dharmas within the chapters? The verse says: