勝鬘寶窟 1.25

1.25

"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.