說無垢稱經疏 6.618

6.618

贊曰：下第三段，具陳往事勸發勝修。有三：初陳往事、次以古即今、後歎法先勸修勝益。初復有五：初佛在供養、二勸子令學、三月蓋思益、四藥王誨示、五月蓋傳通。初文有七：一明時節、二標佛名、三陳界名、四彰劫名、五明佛壽、六二部僧數、七輪王供養。此初二文。劫有眾多，此說大劫。佛十號中，如來、應、正等覺，如前已釋。《瑜伽》八十三云「明行圓滿，所謂三明，遮行、行行皆悉圓滿。又清淨三業、現行正命及四增上心、現法樂住，皆悉圓滿。前是行行，後是住行。密護根門，是遮行圓滿。此二能顯三種不護、無忘失法。由不造過，世間靜慮，遮自苦行。善逝者，謂於長夜具一切種二利德故。」此中意言，如世見人富貴成立，便言此人已去竟也。今佛至果，已好去竟，故言善逝。「世間解者，謂一切種有情世間及器世間，皆善通達故。由善悟入有情世間，依前後際宿住生死，依一切時八萬四千行差別故。於器世間謂東方等十方世界，無邊成壞善了知故。又於世間諸法自性、因緣、愛味、過患、出離、能趣行等，皆善知故。無上丈夫調御士者，智無等故、無過上故。於現法中是大丈夫，多分調御無量丈夫，最第一故、極尊勝故。天人師者，由彼天人解甚深義，勤修正行，有力能故。言佛陀者，謂畢竟斷一切煩惱幷諸習氣，現正等覺阿耨多羅三藐三菩提故。薄伽梵者，坦然安坐妙菩提座，任運摧滅一切魔軍，大勢力故。此中如來，是初總序。應正等覺，謂永解脫一切煩惱障及所知障故。於其別中略有二種，所謂共德及不共德。於共德中，且說解脫諸煩惱障及所知障。自餘明行圓滿等句，是不共德。」細尋文義，亦可知也。雖《涅槃經》《大般若》等亦解十號，今且隨論，任情取捨。

Commentary: Below is the third section, which fully sets forth past events to exhort and inspire superior cultivation. It has three parts: first, setting forth past events; second, taking the past to identify the present; third, praising the Dharma to first encourage cultivation and its superior benefits. The first also has five parts: 1. Making offerings while the Buddha was present; 2. Exhorting his sons to train; 3. Candrachattra pondering benefits; 4. Bhaiṣajyarāja instructing; 5. Candrachattra transmitting and propagating. The first part has seven items: 1. Clarifying the time and season; 2. Stating the Buddha's name; 3. Setting forth the realm's name; 4. Revealing the kalpa's name; 5. Clarifying the Buddha's lifespan; 6. The number of the twofold Saṅgha; 7. The wheel-turning king making offerings. These are the first two items. There are many types of kalpas; this refers to a great kalpa. Among the ten epithets of the Buddha, Tathāgata, Arhat, and Samyaksaṃbuddha have already been explained above. The eighty-third fascicle of the Yogācārabhūmi says: '"Endowed with knowledge and conduct" means the three knowledges, with conduct of restraint and conduct of practice both being completely fulfilled. Furthermore, pure threefold action, the actual practice of right livelihood, and the four higher states of mind as pleasant dwellings in the present life are all completely fulfilled. The former is conduct of practice; the latter is conduct of dwelling. Guarding the sense doors closely is the fulfillment of conduct of restraint. These two can reveal the three non-guardings and the unforgotten Dharma. Due to not committing faults, and the worldly dhyānas, one restrains one's own ascetic practices. "Sugata" (Well-gone) means that throughout the long night one is endowed with the virtues of twofold benefit of every kind.' The meaning here is: just as in worldly life, seeing someone wealthy and established, one says this person has already fared well; now the Buddha has arrived at the fruit and has already fared well, hence he is called Sugata. '"Knower of the World" means that one fully understands the sentient world and the receptacle world of every kind. Because one excellently realizes the sentient world based on past lives, birth, and death in the past and future limits, and based on the eighty-four thousand distinctions of conduct at all times; and regarding the receptacle world, one excellently knows the boundless creation and destruction of the worlds in the ten directions such as the east; and also regarding the phenomena of the world, one excellently knows their self-nature, causes and conditions, gratification, peril, escape, and the conduct leading to them. "Unsurpassed Person, Charioteer of Men to be Tamed" means that his wisdom is peerless, having nothing superior. In the present life he is a great person, mostly taming immeasurable persons, being the most supreme and extremely venerable. "Teacher of Gods and Humans" means that because those gods and humans understand the profound meaning, diligently cultivate right practice, he has power and ability. "Buddha" means having completely severed all defilements along with their latencies, directly awakening to anuttarā-samyak-saṃbodhi. "Bhagavat" means calmly sitting upon the marvelous bodhi-seat, spontaneously crushing all the Māra armies, due to great might. Here, Tathāgata is the initial general preamble. Arhat and Samyaksaṃbuddha mean having eternally liberated oneself from all defilement-obscurations and cognitive obscurations. Within their specifics, there are briefly two kinds, namely common virtues and uncommon virtues. Among the common virtues, he briefly explains liberation from all defilement-obscurations and cognitive obscurations. The remaining phrases, such as "endowed with knowledge and conduct," are uncommon virtues.' One can also understand this by closely examining the text and its meaning. Although the Nirvāṇa Sūtra, Mahāprajñāpāramitā, and so on also explain the ten epithets, for now we follow the treatise, choosing or discarding as one wishes.