說無垢稱經疏 1.29

1.29

贊曰：說教主也。佛有十號，此即第十名焉。薄伽者聲，梵謂具德。若有為此薄伽聲，自能破四魔、具六種德，名薄伽梵。且分段生死四魔者，一煩惱魔、二蘊魔、三死魔、四天魔。百二十八根本煩惱及隨煩惱，名煩惱魔。有漏五蘊，名為蘊魔。無常死滅，名為死魔。他化天子，名為天魔。此四能破壞善事、能令有情流轉生死，損害深重，偏稱為魔。佛能破之，名薄伽梵。若據化相，菩提樹下入金剛喻定，破煩惱魔。捨第五分壽，沙羅雙林入無餘涅槃，破蘊魔。留死三月，為破死魔，於死自在故能留身。菩提樹下得成道已，先入慈定，為破天魔，據其實破。十住菩薩八相成道，能伏天魔，雖此經下歎菩薩德中，八地已上菩薩降伏魔怨、制諸外道，歎其具能。非今始破。又能破四，要是八地以上，故今讚之，非說天魔八地方破。蘊魔者，七地以前有分段死麁有漏蘊，或未能滅、或初地捨，八地以上變易生定捨麁蘊魔。若捨細者，要解脫道，得成佛已四智都圓，有漏方捨。煩惱魔者，不共無明伴類煩惱，十住第四生貴住中制伏名捨，加行位中能頓伏捨。分別煩惱種子隨眠，初地斷捨。俱生煩惱，地前漸伏捨，初地以上能頓伏捨。然有菩薩，七地已前時時故起，八地以上決定伏捨。金剛心起，種習俱盡，方永斷捨。其所知障分別者，如分別煩惱魔。俱生者，十地之中地地能斷。六識中者，至金剛心，并第七識一時俱捨。其死魔者，分段死魔，有入初地受變易身即便永捨；有至八地方受變易，彼時方捨其變易死；決定成佛，解脫道中方能永破。今顯世尊四皆破盡，名薄伽梵。故《瑜伽》云「坦然安坐妙菩提座，能破四魔，名薄伽梵。」又具六德。六德者，《佛地論》云「自在熾盛與端嚴，名稱吉祥及尊貴，具足如是六種義，應知總名為薄伽。」一自在義，永不繫屬諸煩惱故。二熾盛義，炎猛智火所燒練故。三端嚴義，具諸相好所莊飾故。四名稱義，一切殊勝功德圓滿無不知故。五吉祥義，一切世間親近供養，咸稱讚故。六尊責義，具一切德，常起方便利益安樂一切有情無懈癈故。由是六德，名薄伽梵。唯此一名，總含眾德，世咸尊重。故諸外道，皆稱本師名薄伽梵。由此世尊令諸經首皆置此名。古諸譯經皆欲省略，不論義之具闕並安佛名。其十號中，佛為第九、薄伽梵為第十，第十一名總苞九德，故今初唱。而或者改之，安置佛稱，雖所詮不異，能詮名義稍殊。由此後魏菩提流支法師云：「婆伽婆，語雖稍訛，意無別也。」如《佛地疏》具詳之矣。

The Commentary says: This explains the master of the teaching. The Buddha has ten epithets, and this is the tenth name. Bhaga is an utterance; vat means possessing virtue. If one has this sound bhaga, he is naturally capable of crushing the four māras and possesses the six kinds of virtues; hence he is called Bhagavat. Now, as for the four māras of birth-and-death in segments: the first is the defilement-māra (kleśa-māra); the second is the aggregates-māra (skandha-māra); the third is the death-māra (mṛtyu-māra); the fourth is the celestial-māra (deva-māra). The one hundred and twenty-eight fundamental defilements and the secondary defilements are called the defilement-māra. The defiled five aggregates are called the aggregates-māra. Impermanent cessation and death are called the death-māra. The son of heaven in Paranirmitavaśavartin is called the celestial-māra. These four are capable of destroying good deeds and causing sentient beings to transmigrate through birth-and-death; their harm is profound and severe, so they are specifically called māras. The Buddha is able to crush them; therefore he is named Bhagavat. If based on the aspect of transformation: beneath the Bodhi tree he entered the vajropama-samādhi and crushed the defilement-māra. Relinquishing the fifth portion of his lifespan, between the twin śāla trees he entered nirvāṇa without remainder and crushed the aggregates-māra. Postponing death for three months was to crush the death-māra; because he had mastery over death, he was able to retain his physical body. Having attained the path beneath the Bodhi tree, he first entered the samādhi of benevolence (maitrī) to crush the celestial-māra. Based on the actual destruction: a bodhisattva of the ten abodes attains the path through the eight aspects and can subdue the celestial-māra. Although later in this sūtra, in praising the bodhisattvas' virtues, it says that bodhisattvas of the eighth ground and above subdue the hostile māras and restrain the non-Buddhists, this praises their full capability; it does not mean they only first crush them now. Furthermore, to be able to crush all four must belong to the eighth ground and above, hence it is praised now; it does not mean the celestial-māra is crushed only on the eighth ground. As for the aggregates-māra: before the seventh ground there are the coarse, defiled aggregates of birth-and-death in segments, which either cannot yet be eliminated or are abandoned at the first ground; from the eighth ground and above, upon [entering] transformation-body birth, one definitely abandons the coarse aggregates-māra. If one speaks of abandoning the subtle ones, one must reach the path of liberation (vimukti-mārga); only after attaining Buddhahood and completely fulfilling the four wisdoms are defilements entirely relinquished. As for the defilement-māra: defilements accompanied by non-conjoined ignorance are subdued and called abandoned in the fourth of the ten abodes, the abode of noble birth, and in the stage of preliminary application (prayoga-mārga) they can be abruptly subdued and abandoned. The seeds and latencies of discriminatory defilements are severed and abandoned at the first ground. Innate defilements are gradually subdued and abandoned before the grounds, and from the first ground and above can be abruptly subdued and abandoned. However, there are bodhisattvas who deliberately arouse them from time to time before the seventh ground, but from the eighth ground and above they definitely subdue and abandon them. When the vajra-like mind arises, both seeds and habit-energies are completely exhausted, and only then are they permanently severed and abandoned. As for the cognitive obscurations (jñeyāvaraṇa), the discriminatory ones are like the discriminatory defilement-māra. The innate ones can be severed ground by ground throughout the ten grounds. Those within the six consciousnesses, up to the vajra-like mind, are relinquished simultaneously together with the seventh consciousness. As for the death-māra: regarding the death-māra of birth-and-death in segments, some upon entering the first ground receive a transformation body and thereupon permanently abandon it; some only upon reaching the eighth ground receive the transformation body, and only at that time abandon their transformational death; with the definite attainment of Buddhahood, it is only in the path of liberation that it can be permanently crushed. Now, to show that the Bhagavat has completely crushed all four, he is called Bhagavat. Therefore the Yogācārabhūmi says: 'Sitting serenely upon the wondrous bodhi seat, able to crush the four māras, he is called Bhagavat.' Furthermore, he possesses the six virtues. Regarding the six virtues, the Buddhabhūmi-śāstra says: 'Mastery, brilliance, and dignity, fame, auspiciousness, and venerability—endowed with these six meanings, one should know he is comprehensively named Bhaga.' First, the meaning of mastery: because he is never bound to any defilements. Second, the meaning of brilliance: because he is refined by being burned in the blazing fire of fierce wisdom. Third, the meaning of dignity: because he is adorned with all the major and minor marks. Fourth, the meaning of fame: because there is no one who does not know that all his extraordinary merits are fulfilled. Fifth, the meaning of auspiciousness: because the entire world approaches and makes offerings to him, and all praise him. Sixth, the meaning of venerability: because possessing all virtues, he constantly generates upāyas to benefit and bring peace and joy to all sentient beings without remiss or neglect. Because of these six virtues, he is named Bhagavat. Only this single name comprehensively encompasses numerous virtues and is venerated by all the world. Therefore, all non-Buddhists also call their original teachers Bhagavat. For this reason, the Bhagavat instructed that all sūtras should place this name at the beginning. Past translators of sūtras all sought brevity; regardless of whether the meaning was complete or deficient, they uniformly placed the name Buddha. Among the ten epithets, Buddha is the ninth and Bhagavat is the tenth; the tenth name comprehensively subsumes the nine virtues, hence it is chanted first now. Yet some alter it to place the appellation 'Buddha'; although the signified does not differ, the name and meaning of the signifier are slightly distinct. Hence Master Bodhiruci of the Later Wei said: 'As for bhagavān, though the sound is slightly corrupt, the meaning is not different.' This is detailed fully in the Commentary on the Buddhabhūmi.