佛頂尊勝陀羅尼經教跡義記 1.42

1.42

述曰：第四主成就也。亦作三門分別：第一釋薄伽梵名；第二釋薄伽梵身；第三釋上主字。第一釋薄伽梵名者，《瑜伽論》云：「有大勢力，能破大魔，故名薄伽梵。」又云：「坦然安坐菩提座，任運摧魔，有大勢力，故名薄伽梵。」又依《佛地論》說：「婆伽梵者，具有六義：第一自在；第二熾盛；第三端嚴；第四名稱；第五吉祥；第六尊貴義。第一自在義者，不為一切煩惱之所擊縛，名自在也。第二熾盛義者，為猛炎智火所燒鍊故。第三端嚴義者，為三十二相所莊嚴故。第四名稱義者，為一切殊勝功德悉圓滿故。第五吉祥義者，為人天親近供養故。第六尊貴義者，為具一切功德安樂有情故。具斯六義名婆伽梵。」言四魔者，一、破蘊魔，有漏五蘊為體；二、破煩惱魔，一百二十八根本煩惱及隨煩惱為體；三、破死魔，有漏五蘊，謂無常相名為死魔。四、破天魔，第六他化自在天子為天魔故。薩婆多論云：「能破四種魔故，故名薄伽梵。」又《俱舍論》云：「菩提樹下破一切煩惱魔，金剛座上破一切天魔，留三月命破一切死魔，入涅槃破一切蘊魔。」又《大集經》略述壞魔之義：「觀空故壞蘊魔，觀無相故壞煩惱魔，觀無願故壞死魔，具三迴向菩提故壞天魔。」又云：「第一觀身不淨壞蘊魔，第二觀受是苦壞煩惱魔，第三觀身無常壞死魔，第四觀法無我壞天魔。具斯六義名薄伽梵。」此則第一釋薄伽梵名。

The commentary states: This is the fourth, the fulfilment of the host. It is also differentiated into three sections: first, explaining the name "Bhagavān"; second, explaining the body of the Bhagavān; third, explaining the above word "host". As for the first, explaining the name "Bhagavān": The Yogācārabhūmi-śāstra states, "Because he possesses great power and can destroy the great māras, he is called 'Bhagavān.'" It also states, "Because he sits serenely on the bodhimaṇḍa, naturally vanquishing māras, and possesses great power, he is called 'Bhagavān.'" Furthermore, according to the Buddhabhūmi-sūtra-śāstra: "'Bhagavān' possesses six meanings: first, sovereignty; second, radiance; third, majesty; fourth, fame; fifth, auspiciousness; sixth, pre-eminence. The first meaning, sovereignty, means that he is not bound by any afflictions, and is therefore called 'sovereign.' The second meaning, radiance, is because he has been refined by the fierce flames of the fire of cognition. The third meaning, majesty, is because he is adorned with the thirty-two marks. The fourth meaning, fame, is because all supreme merits and virtues are completely perfected in him. The fifth meaning, auspiciousness, is because humans and gods approach and make offerings to him. The sixth meaning, pre-eminence, is because he possesses all merits and virtues and brings peace and joy to sentient beings. Possessing these six meanings, he is called 'Bhagavān.'" Concerning the four māras: first, destroying the māra of the aggregates, which takes the contaminated five aggregates as its substance; second, destroying the māra of afflictions, which takes the one hundred and twenty-eight fundamental afflictions and secondary afflictions as its substance; third, destroying the māra of death, taking the contaminated five aggregates, namely their mark of impermanence, as the māra of death; fourth, destroying the heavenly māra, because the divine son of the sixth heaven, Paranirmitavaśavartin, is the heavenly māra. The Sarvāstivāda treatises say: "Because he is able to destroy the four kinds of māras, he is therefore called 'Bhagavān.'" Moreover, the Abhidharmakośa-bhāṣya says: "Beneath the bodhi tree he destroyed all māras of afflictions; upon the vajrāsana he destroyed all heavenly māras; by relinquishing three months of life he destroyed all māras of death; by entering nirvāṇa he destroyed all māras of the aggregates." Furthermore, the Mahāsaṃnipāta Sūtra briefly explains the meaning of destroying māras: "By contemplating emptiness he destroys the māra of the aggregates; by contemplating signlessness he destroys the māra of afflictions; by contemplating wishlessness he destroys the māra of death; and by being endowed with the three [doors of liberation] dedicated to bodhi, he destroys the heavenly māra." It also says: "First, contemplating the body as impure destroys the māra of the aggregates; second, contemplating sensation as suffering destroys the māra of afflictions; third, contemplating the body as impermanent destroys the māra of death; fourth, contemplating phenomena as selfless destroys the heavenly māra. Possessing these six meanings, he is called 'Bhagavān.'" This concludes the first [section], explaining the name "Bhagavān."