大毘盧遮那成佛經疏 1.7

1.7

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.