大毘盧遮那成佛經疏 1.7

1.7

經云「如是我聞：一時薄伽梵住如來加持法界宮」者，經初五義，如《智度》中廣明。然此經梵本闕無通序。阿闍梨云：「毘盧遮那大本有十萬偈，以浩廣難持故，傳法聖者採其宗要凡三千餘頌。雖真言行法文義略周，以非大經正本故，不題通序。」今以例加之，於義無傷也。薄伽梵者，論師所解具有六義。今此宗中，薄伽梵是能破義，如人執持利器多所摧伏。其本未有此名，世議觀其事迹，故號為能破者。世尊亦爾，以大智明，破一切識心無明煩惱。此等本自無生亦無相貌，然慧日出時暗惑自除，是故義名為破。《釋論》亦云「婆伽名破，婆名能破。能破婬怒癡，故名婆伽婆。二乘雖破三毒，亦不了了盡，如盛香器餘氣故在。又如草木薪火，以力薄故，灰炭不盡。如來如劫燒火，一切都盡無烟無炭，故名婆伽婆。」復次帝釋聲論，謂女人為薄伽，是欲求因緣能息煩惱義。又是所從生義。金剛頂宗，即翻此義。云女人者，即是般若佛母，無礙知見人，皆悉從是生。其有志求因緣，得與相應，煩惱戲論皆悉永息，非如世間欲熱雖小止息而實更增也。以密教不可直宣故，多有如是隱語，學者當觸類思之。又薄伽梵者，即帶有聲，如人多有資財名持資財者，以有金故名持金者。以如來具殊勝德故名持眾德者，《釋論》亦云「婆伽言德、婆者言有，是名有德。婆伽名名聲、婆者言有，是名有名聲。」一切世間無有德名聲如佛者，則其義也。經中多譯為世尊，是歎德之總稱。西方語法，言及尊者，不敢直斥其名，必先歎其功德，如云大智舍利弗、神通目揵連、頭陀大迦葉、持律優婆離等，故此經中例云薄伽梵毘盧遮那。今順此方文勢，或以世尊居下也。

The sūtra says: "Thus have I heard: at one time, the bhagavat was dwelling in the palace of the dharmadhātu sustained by the tathāgata's adhiṣṭhāna." The five meanings at the beginning of the sūtra are explained extensively in the *Mahāprajñāpāramitopadeśa*. However, the Sanskrit text of this sūtra lacks the common preface. The ācārya said: "The great text of the *Vairocana* has one hundred thousand verses. Because it was so vast and difficult to uphold, the holy transmitters of the Dharma gathered its central essentials into just over three thousand verses. Although the text and meaning of the mantra rituals are relatively complete, because it is not the full original text of the great sūtra, no common preface was set down." Now, following the standard convention, it has been added; this does not harm the meaning. As for "bhagavat", the treatise masters explain it as possessing six meanings. In this tradition, "bhagavat" has the meaning of "one who can destroy", just like a person wielding a sharp weapon who overpowers many. Originally there was no such name; observers of worldly discourse watched his deeds, and therefore titled him "the destroyer". The bhagavat is also like this: by means of the light of great wisdom, he destroys all avidyā and afflictions of the consciousness-mind. These originally have no arising and no characteristic marks, yet when the wisdom sun rises, darkness and delusion are naturally eliminated; hence by meaning it is named "destroyer". The *Commentary* (*Mahāprajñāpāramitopadeśa*) also says: "*Bhaga* means destruction; *va* means one who can destroy. Being able to destroy lust, anger, and delusion, he is therefore called *bhagavān*. Although the two vehicles destroy the three poisons, they do not exhaust them clearly and completely, like a vessel containing perfume whose residual scent still remains. Or again, like fire burning grass and wood, because its power is weak, ash and charcoal are not entirely exhausted. The tathāgata is like the fire of the kalpa destruction: everything is completely consumed, leaving neither smoke nor charcoal; hence he is called *bhagavān*." Furthermore, the grammatical treatise of Śakra (*Aindra-vyākaraṇa*) refers to a woman as *bhagā*, which has the meaning of being the causal condition of desired pursuit capable of pacifying afflictions. It also has the meaning of that from which one is born. The Vajraśekhara tradition turns this meaning around, saying that "woman" is precisely Prajñā Mother of Buddhas; all people of unimpeded vision are born from this. If there is one who aspires to seek this causal condition and attains union with it, afflictions and prapañca are completely and permanently stilled, unlike mundane lustful heat which, although ceasing slightly, actually increases further. Because the esoteric teaching cannot be proclaimed directly, it contains many such allegorical expressions; students should consider them by analogy. Furthermore, "bhagavat" carries the possessive suffix, like a person with much wealth being called "one possessing wealth", or because of having gold being called "one possessing gold". Because the tathāgata is endowed with excellent virtues, he is called "one possessing virtues". The *Commentary* also says: "*Bhaga* means virtue; *va* means having; this is called possessing virtue. *Bhaga* means fame; *va* means having; this is called possessing fame." In all the world there is none whose virtuous fame equals the Buddha's; such is the meaning. In the sūtras it is mostly translated as "the World-Honoured One", which is a general epithet praising virtue. In Western linguistic custom, when speaking of a venerable one, they do not dare mention his name directly, but must first praise his merits, as in saying "Great Wisdom Śāriputra", "Supernormal Powers Maudgalyāyana", "Ascetic Mahākāśyapa", "Vinaya-Holder Upāli", and so forth; therefore, this sūtra consistently says "Bhagavat Vairocana". Now, in accordance with the literary style of this country, "the World-Honoured One" is sometimes placed after the name.