大毘盧遮那成佛經疏 19.24

19.24

爾時執金剛祕密主白世尊言：「云何為如來？云何人中尊？云何為菩薩？云何說名佛？導師大牟尼，願斷我等疑。菩薩大名稱，棄捨疑慮心，當修行大乘，行王無有上。」次品，金剛手又白佛：云何如來？云何人中尊？菩薩云何？爾時毘盧遮那世尊觀察諸大眾會，告執金剛祕密主言：善哉善哉金剛手！汝能問吾如是義。汝當諦聽極善作意，吾今演說摩訶衍道。菩提虛空相，離一切分別。樂求彼菩提，名菩提薩埵。成就十地等，自在善通達，諸法空如幻，知此一切皆同也，謂知此一切皆同也。知諸世間之所趣，故說為佛陀。法如虛空相，無二唯一相，正覺十力具，是名三菩提。唯慧害者，唯作以亦得，謂以慧害煩惱也。自性無言說，自證之智慧，故說為如來。云何覺？此我疑，導師除，大牟尼疑慮棄捨。菩薩大名稱，當行大乘行王無有上。以上問也。意言：佛上來說法已，處處云佛或菩薩。然我雖聞此，猶未蒙決擇名義之相。以何義故，得菩薩名、得佛名、得如來名、得人中尊名？為自從父母所生便有此號？為德成行滿方得此號耶？大乘行王無有上，是歎佛德方問也。佛次又歎善哉，乃至勅其諦聽，方答也。大乘道虛空菩提，一切分別離，若彼菩提樂求菩薩名。此答菩薩名也。虛空無有相，菩提亦如是，猶如虛空無相無分別。又虛空無相而眾德所依，萬像依之而立。菩提亦如是，畢竟無相無分別，而具一切功德也。於如實相欲求證達，是名菩提也。次釋佛義。十地得成，自在善通達，知法空如幻，此一切同趣行，知一切世間，於佛得名。此答佛義也。謂滿足十地自在通達，於一一地中皆善通達而得自在，了知諸法同於空幻，又知眾生深心所行各各趣向。以有斯德故，一切世間號之為佛，佛之名字因斯而起也。虛空相法無二唯一相。十力佛是名、正覺號，亦釋佛義也。前但云知法空如幻，今云虛空之法一相無相，即以此中了達故，以十力遍知一切法，無所不知。如《菩薩藏經》中說十力甚廣也。此菩提如虛空無二相，於一相中心無所住，以此故得佛十力。由正住此十力，名正等覺也。佛與正覺，名號殊而體一也。善調身口意，攝伏自在故，能降諸魔。非但降於外魔，內障亦遍降伏之，世出世中以為尊，故復號人中尊。此義經中闕文不釋。餘文如是解也。慧害唯無言，說自性自證智，說此是如來。此答如來名也。此慧能害無明，故云慧害。雖不云無明，然所害者即是無明，其義自顯也。此自證境界，出過語言道，以知自證非可宣說而授與人。住如斯智故，得如來名也。又如佛之理，自然而證知，名為如來。又如諸佛所行之道、自然證處，我亦如是而去，故名如去也。大本中具答此，各有百餘偈。傳法者但略其宗要，各一偈答之，其大意亦具也。

At that time, the vajradhara Lord of Secrets addressed the bhagavat, saying: "What is a tathāgata? / What is the Honoured One Among Humans? / What is a bodhisattva? / How is one called a Buddha? / Great Sage and Guide, / pray dispel our doubts! / Bodhisattvas of great renown, / casting aside doubtful minds, / will practice the Great Vehicle, / the unexcelled king of practices." In the following chapter, Vajrapāṇi again addressed the Buddha: "What is a tathāgata? What is the Honoured One Among Humans? What is a bodhisattva?" At that time, the bhagavat Vairocana gazed upon the great assembly and told the vajradhara Lord of Secrets: "Excellent, excellent, Vajrapāṇi! You are able to ask me about such meanings. Listen attentively and consider extremely well; I shall now explain the Great Vehicle path. Bodhi has the characteristic of space, free from all conceptual distinctions. One who delights in seeking that bodhi is called a bodhisattva. Having accomplished the ten bhūmis and so forth, mastery is skillfully mastered; all phenomena are empty like an illusion—knowing that all these are identical—namely, knowing that all these are identical—and knowing where all worldly beings are headed, one is therefore called a Buddha. Phenomena have the characteristic of space: non-dual, having only a single characteristic; the fully enlightened one is endowed with the ten powers—this is called saṃbodhi. Slaying solely by wisdom—slaying can also be rendered as 'acting'—namely, destroying afflictions by wisdom; their self-nature is beyond verbal explanation, the wisdom of self-realisation; therefore one is called a tathāgata." How is one awakened? This doubt of mine, / may the Guide remove, Great Sage! / Casting aside doubtful minds, / bodhisattvas of great renown / will practice the Great Vehicle, the unexcelled king of practices. The above is the question. The meaning is: The Buddha, having preached the Dharma above, everywhere spoke of 'Buddha' or 'bodhisattva'. Yet, though I have heard this, I have not yet received a resolution of the characteristics of the names and meanings. For what reason does one obtain the name 'bodhisattva', obtain the name 'Buddha', obtain the name 'tathāgata', and obtain the name 'Honoured One Among Humans'? Is it that from birth by parents one already has these titles, or does one obtain these titles only when virtue is accomplished and practice is fulfilled? 'The unexcelled king of Great Vehicle practices' is praising the Buddha's virtues before questioning. The Buddha then again praised him with "excellent", up to ordering him to listen attentively, and only then answered. In the Great Vehicle path, bodhi is like space, free from all conceptual distinctions; if one delights in seeking that bodhi, one is named a bodhisattva. This answers the name 'bodhisattva'. Space has no characteristic; bodhi is also like this: just like space, it is without characteristics and without conceptual distinctions. Furthermore, space has no characteristics, yet all virtues rely upon it, and the myriad phenomena stand relying upon it. Bodhi is also like this: ultimately devoid of characteristics and devoid of conceptual distinctions, yet it possesses all meritorious virtues. Wanting to seek and realise according with the true characteristic (dharmatā)—this is called bodhi. Next, explaining the meaning of 'Buddha': The ten bhūmis being accomplished, mastery is skillfully mastered; knowing that phenomena are empty like an illusion, all these run together in practice; knowing all worlds, one obtains the name in reference to 'Buddha'. This answers the meaning of 'Buddha'. That is to say, having fulfilled the ten bhūmis and skillfully mastered them with sovereignty, in each and every bhūmi one is skillfully penetrated and attains sovereignty, completely knowing that all phenomena are identical to emptiness and illusion, and also knowing the practices of the deep minds of sentient beings and their respective destinations. Possessing such virtues, all the worlds call him 'Buddha'; the name 'Buddha' arises on this account. Phenomena with the characteristic of space are non-dual, having only a single characteristic. The Buddha of ten powers is the name; the title of the Fully Enlightened One also explains the meaning of 'Buddha'. Previously it only said knowing phenomena to be empty like an illusion; now it says that the phenomenon of space is of a single characteristic and without characteristics, and through complete understanding within this, by means of the ten powers one knows all phenomena universally, with nothing unknown. As explained at great length regarding the ten powers in the *Bodhisattvapiṭaka-sūtra*. This bodhi is non-dual like space; within the single characteristic, the mind has nowhere to abide; on this account one attains the Buddha's ten powers. By truly abiding in these ten powers, one is called a Fully Enlightened One. 'Buddha' and 'Fully Enlightened One' are distinct in name, but identical in essence. Skillfully regulating body, speech, and mind, through sovereign mastery in subduing, one can defeat all māras. Not only defeating external māras, one also universally subdues internal hindrances; being honoured in worldly and transworldly realms, one is therefore also titled 'Honoured One Among Humans'. The explanation of this meaning is missing in the sūtra text. The rest of the text is understood in this way. Wisdom slays, solely without words, / expounding the self-nature, self-realised wisdom: / this is said to be the tathāgata. This answers the name 'tathāgata'. This wisdom can slay ignorance, hence it says 'slays with wisdom'. Although it does not mention ignorance, that which is slain is precisely ignorance; its meaning is evident of itself. This realm of self-realisation transcends the path of language; knowing that self-realisation cannot be preached and imparted to others, abiding in such wisdom, one obtains the name 'tathāgata'. Furthermore, in accord with the principle of buddhahood, spontaneously realising and knowing it, one is called 'tathāgata' ('thus-come'). Furthermore, in accord with the path traversed by the Buddhas and the place of spontaneous realisation, I also have gone in such a manner, hence one is called 'tathāgata' ('thus-gone'). In the large text, these are fully answered, each with more than a hundred verses. The transmission masters merely abridged the central essentials, answering each with a single verse, and the general meaning is also complete.