[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 1.25 # 勝鬘寶窟 1.25 勝鬘寶窟 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1744.1.25) 佛者，標其化主也。問：何故標佛耶？答。略明四義：一簡邪明正。阿難若從外道天魔邊聞，則不可信；以從一切智正師邊聞，故傳經可信。二簡師弟子。佛法五人說，今不從餘四人邊聞，唯從佛聞，是故稱佛。三者為印定成經。雖有餘人所說，佛不印定，不得成經；今欲印定成經，是故標佛。四明教起所由。由佛在舍衛，故勝鬘父母生信心；父母既信，書報勝鬘；勝鬘請佛，故如來應之；由佛應故，勝鬘歎佛。如是展轉有十五章經，皆由於佛佛為教本，是以標佛也。佛者，覺也。覺有兩義：一覺察、二者覺悟。言覺察者，對煩惱障。煩惱侵害事等如賊，唯聖覺知不為其害，如人覺賦賊無能為，故名為覺。言覺悟者，對其智障。無明昏侵事等如睡，聖慧獨朗，如曉得悟，故名為覺。所對無明有二：一性結無明，迷覆性理；對除彼迷，覺法實性，故名為覺。二事中無明，於事不了；對除彼迷，覺知一切善惡無記，故名為覺。故《持地》云「義饒益聚、非義饒益聚、非義非非義饒益聚平等開覺，故名為佛。既能自覺，復能他覺，覺行窮滿，說之為佛。」言其自覺，簡異凡夫；云覺他者，彰別二乘；覺行窮滿，顯異菩薩。又四句：一眠而不覺，謂凡夫。二覺而不眠，所謂諸佛；三亦眠亦覺，所謂菩薩，二乘望凡為覺、望佛為眠；四非眠非覺，泯上三門，歸言亡慮絕。問：佛有三種，一化佛、二應佛、三法佛。今稱佛住者，三佛之中是何佛住耶？答：義有多門，今就一途論之。《普賢觀經》云「釋迦牟尼名毘盧遮那，遍一切處，其佛住處名常寂光。毘盧遮那即是法身，法身佛住於常樂我淨四德之土。」然佛與土義論人法，謂人為能住、四德為所住。若《同性經》云「應身住淨土，化身居穢國。」今是化佛也。《攝論》云「地前見化佛，登地見應身」者，此應身是與真如相應，名為應身。應身有二：一內應，與真如相應，住真如土；二外應，住淨土，奇特相好教菩薩也。地前未見真如，但見八相成道，故言見化身。更有四句，如《金光明．三身品》說也。 > "Buddha" designates the master of transformation. Question: Why is the Buddha designated? Answer: Four meanings are briefly explained. First, distinguishing the heterodox and clarifying the orthodox: if Ānanda had heard it from the side of non-Buddhists or Māra the heavenly demon, it could not be believed; because he heard it from the side of the fully omniscient, orthodox master, the transmitted sūtra is worthy of belief. Second, distinguishing between master and disciple: the Buddha-Dharma is spoken by five kinds of persons; here it was not heard from the side of the other four persons, but only heard from the Buddha; therefore he is called "Buddha." Third, to seal and confirm it into a sūtra: although there is that which was spoken by other persons, without the Buddha's seal and confirmation, it cannot become a sūtra; now, intending to seal and confirm it into a sūtra, the Buddha is therefore designated. Fourth, clarifying the origin from which the teaching arose: because the Buddha was in Śrāvastī, Śrīmālā's parents generated faith; once the parents had faith, they sent a letter informing Śrīmālā; Śrīmālā invited the Buddha, and so the Tathāgata responded to her; because the Buddha responded, Śrīmālā praised the Buddha. In this way, unfolding successively, there came to be the fifteen chapters of the sūtra, all deriving from the Buddha, with the Buddha as the root of the teaching; on this account the Buddha is designated. "Buddha" means "awakened one." Awakening has two meanings: first, investigation; second, awakening and realization. As for "investigation," it is directed against the obstacle of afflictions. Afflictions afflict and harm, being comparable to thieves; only the sage investigates and knows them, so as not to be harmed by them, just as when a person detects a thief, the thief can do nothing; hence it is called "awakening." As for "awakening and realization," it is directed against the obstacle to knowledge. The stupor and encroachment of ignorance are comparable to sleep; the sage's wisdom alone shines brightly, like waking up at dawn to realization; hence it is called "awakening." The ignorance against which it is directed is twofold: first, the ignorance of innate fetters, which deludes and veils the reality of the nature; counteracting and eliminating that delusion, one awakens to the true nature of phenomena; hence it is called "awakening." Second, ignorance regarding phenomena, being unclear about phenomenal matters; counteracting and eliminating that delusion, one awakens to and knows all wholesome, unwholesome, and indeterminate \[phenomena\]; hence it is called "awakening." Therefore the Bodhisattvabhūmi states: "Impartially and universally opening and awakening to the aggregate of beneficial meaning, the aggregate of non-beneficial meaning, and the aggregate of neither-beneficial-nor-non-beneficial meaning, one is therefore named 'Buddha.' Being able both to awaken oneself and to awaken others, with awakened practice consummate and complete, one is called 'Buddha.'" Saying that he awakens himself distinguishes him from ordinary people; saying that he awakens others marks his difference from the two vehicles; that his awakened practice is consummate and complete manifests his distinction from bodhisattvas. Furthermore, there is a fourfold proposition: first, sleeping and not awake, namely ordinary people; second, awake and not sleeping, namely the Buddhas; third, both sleeping and awake, namely bodhisattvas, while the two vehicles are awake in relation to ordinary people and sleeping in relation to the Buddhas; fourth, neither sleeping nor awake, which abolishes the preceding three positions and returns to that in which speech is extinguished and thoughts are severed. Question: The Buddha has three kinds: first, the transformation Buddha; second, the response Buddha; third, the Dharma Buddha. When it now says that the Buddha "dwelled," which Buddha among the three Buddhas is dwelling? Answer: The meaning has multiple perspectives; here we discuss it according to one approach. The Samantabhadra-dhyāna-sūtra states: "Śākyamuni is named Vairocana, pervading all places; that Buddha's dwelling place is named the Land of Constant Quiescent Light. Vairocana is indeed the dharmakāya; the dharmakāya Buddha dwells in the land of the four virtues of permanence, bliss, self, and purity." However, regarding the Buddha and the land, the meaning discusses person and phenomenon, meaning that the person is the one who is able to dwell, and the four virtues are that which is dwelled in. If according to the Samānārtha-sūtra: "The response body dwells in the pure land, and the transformation body abides in the defiled land." Here it is the transformation Buddha. When the Mahāyānasaṃgraha states, "Before the stages, one sees the transformation Buddha; upon ascending the stages, one sees the response body," this response body is in correspondence with tathatā, and is named the response body. The response body has two types: first, the internal response, corresponding with tathatā and dwelling in the land of tathatā; second, the external response, dwelling in the pure land, teaching bodhisattvas with marvelous marks and minor signs. Before the stages, not yet having seen tathatā, one only sees the eight marks of attaining the Way; hence it says that one sees the transformation body. There is also a fourfold proposition, as explained in the "Three Bodies Chapter" of the Suvarṇaprabhāsa-sūtra. > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.1744.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.1744.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1744.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.1.25) — English, machine translation ## Linked texts (1) - [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764.1.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.25](https://indike.org/pramana/in.bauddha.taisho.1744.1.25) · Pramāṇa