大乘義章 20.35

20.35

其十號者，是佛如來名稱功德。名有通別，釋迦、彌勒、阿閦佛等是其別也；如來等十，是其通也。應相須分，故立別名；實德須顯，故立通稱。實德無量，依德施名，名亦無邊。今據一數且論十種，所謂如來、應供、正遍知、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊。此十經中說之為號、或云名稱，通釋義齊，隨相分別。顯體為名，標德云稱。名稱外彰，號令天下，說之為號。十中前五是自利德，後五利他。就自利中分為兩對：初二一對，前明道圓、後彰滅極；後三一對，前二因圓、後一果極。初如來者，外國名為多陀阿伽度，亦云多陀阿伽馱也，此云如來，斯乃就德以立其名。德中不定，解有兩義：一約佛解，如《涅槃》釋「如三世佛所說不變，故名為如。佛如而來，故名如來。」若從此釋，就義立名。二約理釋，如者如理，來者是德。故龍樹云「乘如實道來成正覺，故曰如來。」《涅槃》宣說「乘六波羅蜜十一空來，故曰如來。」當知此亦約理釋矣。若從是義，如來之名境德合目。又就此等分為異釋，噵言乘如來成正覺名如來者，就其證道解如來義。非不如說名如來者，就其教道解釋如來。乘六波羅蜜十一空來名如來者，就不住道以解如來。分相且然。究尋此等共成一義，佛依理成，故說乘如來成正覺。乘如猶行，行謂六度，故復宣說乘六波羅蜜十一空來。十一空義，如上廣辨，此猶如也。內證難彰，寄言以顯，是以復言非不如說。第二應供，外國名為阿羅呵也，此云應供，此亦就德以立其名。德中不定，解有四義：一對障解，如《涅槃》說「一切惡法，佛應斷故，名之為應。」二對法解，寂滅涅槃，如來應證，故名為應。三對人解，一切眾生，如來應化，故名為應。故《涅槃》云「應名為樂。諸佛過去為菩薩時，於無量劫為眾生故受諸苦惱，終無不樂而常樂之，故名為應。」此前三義，直就內德以立其名。四對供解，於中有二：一將佛對人解釋應供。如來諸過悉已斷盡，福田清淨，應受物供，故名應供。此之一義，對供顯德。二將人對佛解釋應供。如《涅槃》釋「一切人天，以種種香花等事而供養佛，故名應供。」此之一義，舉緣顯德。此初對竟。第二對中，前二因圓、後一果極。復前二中，正遍知者明其解圓，明行足者彰其行圓。正遍知者，經亦名為等正覺也，此亦就德以立其名。然就德中境體合目。正者是理，理無漏助故名為正。此舉境也。於理窮解，故曰遍知。稱理而知故等覺。等猶遍也，覺猶知也。此舉德體。如《涅槃》中更有多義，不可具論。明行足者，此亦就德以立其名。佛德眾多，隨德釋名，義亦非一，略有五種：一唯就因解明行足。明是證行，證法顯了，無闇曰明。行是教行，六波羅蜜戒定慧等修起名行。是二圓備，稱之為足。二唯就果解明行足。如《涅槃》說「明謂解脫，以離無明之闇縛故。行謂菩提，道行滿故。足謂涅槃，果窮極故。」三據果尋因解明行足。如《涅槃》說，明者所謂阿耨菩提，此舉果也。行謂戒慧，此脚足故。云何足？此出其因。四從因趣果解明行足。如《涅槃》說「明者所謂不放逸心，離癡濁故說為明；行者所謂六波羅蜜；足者所謂阿耨菩提，果極名足。」五隨義汎論。明謂三明，如龍樹說「宿命天眼及與漏盡，是其三明。」如《涅槃》說：一菩薩明、二諸佛明、三無明明，是其三明。菩薩明者，所謂波若波羅蜜也。諸佛明者，所謂佛眼。無明明者，謂十一空。彼非智慧照明之性，故曰無明；是智境界能生智明，故復名明。所言行者，如龍樹說「戒定慧等，名之為行。」《涅槃》宣說「為眾生故修諸善業，說之為行。」足者如彼《地持》中釋「止觀具足，故名為足。」《涅槃》宣說「明見佛性，所見窮極，故名為足。」問曰：此解明行足中因果備有，何故前言遍知明行彰其因圓？此從初義具為判矣。又經論中多就因解，從多言耳。言善逝者，此從德義以立其名。善者名好，逝者名去，如來好去，故名善逝。問曰：如來果德窮極，更何處去而言好去？釋言：此果從因而去，據因望果故說為去。又佛如來雖無去處，非不能去，故名善逝。如劫盡火，雖無所燒，非不能燒，彼亦如是。於中分別略有三種：一修教行趣果以釋。如《涅槃》說「善者所謂初發道心，逝者由心得大涅槃。」二修證行趣果以釋。如《涅槃》說「善者所謂見於佛性，逝者因見得大涅槃。」三唯就果解釋善逝。如《涅槃》說「善者即是如來之心。佛心柔濡無有慢高，故名為善。逝者名高。阿耨菩提位分高出，故名為逝。」前五自德，後五化德。於中前四德能化物，後之一種為世欽敬。就前四中，初一明其化他之智，解了世間；第二明其化他之能，能調物心；第三明其化他之德，師德具足；第四明其化他之行，覺行窮滿。世間解者，就德施名。然就德中，境體合目，世間境也，解是體也。依如《花嚴》，世間有三：一眾生世間；二器世間，國土住處；三智正世間。二諦諸法，於此悉解，名世間解。依《涅槃經》，世間有五：一眾生世間，如來能知，名世間解。二五陰世間，如來能知，名世間解。此二眾生之差別也。三國土世間，如來能知，名世間解。四五欲世間，如來能知，於中不著，名世間解。五八法世間，如來能知，不為傾動，名世間解。此三器世之差別也。通彼智覺，世間之解義別有六。無上士調御丈夫共成一號，就人立稱，名無上士，嘆其勝也。調御丈夫，彰其能也。士者是其人之別稱，人中最勝，餘不能加，名無上士。分別有七，如《地持》說：一身無上，具相好身。二道無上，具足自利利他道。三正無上，具足四正，所謂正見、正戒、正威儀及與正命。四智無上，具四無礙。五神力無上，具六神通。六斷無上，煩惱障斷及知障斷。七住無上，具足三住，所謂聖住、梵住、天住，空無相願滅盡正受是其聖住，四無量心是其梵住，八禪地定是其天住。具此七種，名無上士。《涅槃經》中但有五種，無道無上、神力無上。調御丈夫者，佛是丈夫，能調丈夫，是故號佛調御丈夫。天人師者，就人立稱，為師匠益。在於人故，能教眾生斷惡修善，故名為師。如來實是六道之師，天之與人能入聖道，受益最多，是故偏名天人師矣。佛者，就德以立其名，佛是覺知，就斯立稱。覺有兩義：一覺察名覺，如人覺賊；二覺悟名覺，如人睡寤。覺察之覺對煩惱障，煩惱侵害事等如賊，唯聖覺知不為其害，故名為覺。故《涅槃》云「如人覺賊，賊無能為。」佛亦如是，能覺無量諸煩惱已，令諸煩惱無所能為，故名為佛。覺悟之覺對其智障，無明昏寢事等如睡，聖慧一起朗然大悟，如睡得寤，故名為覺。既能自覺，復能覺他，覺行窮滿故名為佛。噵言自覺，簡異凡夫：云言覺他，明異二乘：覺行窮滿，彰異菩薩，是故獨此偏名佛矣。言世尊者，佛備眾德，為世欽重，故號世尊。經中或復隱其世尊，彰婆伽婆。婆伽胡語，義翻有七，如《涅槃》說：一婆伽名破，婆名煩惱，能破煩惱名婆伽婆。二能成就諸善法故，名婆伽婆。三能善解諸法義故，名婆伽婆。四有大功德無能勝人故，名婆伽婆。五有大名聞遍十方故，名婆伽婆。六能種種大惠施故，名婆伽婆。七於無量阿僧祇劫吐女根故，名婆伽婆。諸惡煩惱是女根本，如來盡捨，故名為吐。十號如是。

Regarding the ten titles, they are the names and virtues of the Buddha, the Tathāgata. Names have both universal and specific aspects: Śākyamuni, Maitreya, Akṣobhya, and so forth are their specific [names]; Tathāgata and the other ten are their universal [titles]. Because responsive manifestations must be distinguished, specific names are established; because real virtues must be revealed, universal designations are established. Real virtues are immeasurable; when names are conferred based on virtues, names are likewise boundless. Here, relying on a single numerical count, we shall provisionally discuss ten kinds: namely, Tathāgata, Arhat (Worthy of Offerings), Samyaksaṃbuddha (Rightly and Fully Enlightened One), Vidyācaraṇasaṃpanna (Complete in Clear Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttarapuruṣadamyasārathi (Unsurpassed Leader of Persons to be Tamed), Śāstādevamanuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavān (World-Honoured One).

These ten are called "titles" (hào) or designated as "names and designations" (míngchēng) in the sūtras. When universally explained their meanings are equal, but they are distinguished according to their specific aspects: revealing the essence is "name" (míng); marking the virtues is "designation" (chēng). When name and designation are manifested outwardly, issuing commands across the world, they are termed "titles" (hào).

Among the ten, the first five are virtues of self-benefit, and the latter five are [virtues of] benefiting others. Within self-benefit, they are divided into two pairs: the first two are one pair, where the former clarifies the perfection of the path and the latter manifests the culmination of cessation; the latter three are one pair, where the former two [mark] the perfection of the cause and the latter one the culmination of the fruit.

First, regarding Tathāgata: in foreign tongues it is called tathāgata, also pronounced tathāgata; here translated as rúlai ("Thus-Come"). This is the establishment of a name based on virtue. Within this virtue it is not fixed, and there are two meanings in its interpretation: First, interpreted with reference to the Buddha. As the Nirvāṇa [Sūtra] explains: "Because what is spoken by the Buddhas of the three periods of time is unchanging, it is called 'thus' (tathā). The Buddha comes according to 'thusness', hence he is called 'Thus-Come' (tathāgata)." If one follows this explanation, the name is established based on meaning. Second, interpreted with reference to principle. "Thus" (tathā) is the principle of thusness; "come" (āgata) is virtue. Therefore Nāgārjuna says: "Riding the path of true thusness, he comes to realize right enlightenment; hence he is called Tathāgata." The Nirvāṇa [Sūtra] expounds: "Riding the six pāramitās and the eleven emptinesses he comes, hence he is called Tathāgata." One should know that this is also an explanation with reference to principle. If one follows this meaning, the name Tathāgata combines both realm and virtue in its designation. Furthermore, regarding these, different explanations are distinguished: saying that he rides thusness to realize right awakening and is called Tathāgata explains the meaning of Tathāgata in terms of his path of realization; saying that he does not speak contrary to thusness and is called Tathāgata explains Tathāgata in terms of his path of teaching; saying that he rides the six pāramitās and the eleven emptinesses to come and is called Tathāgata explains Tathāgata in terms of the non-abiding path. The distinction of aspects is provisionally like this. When thoroughly investigated, these together form a single meaning: the Buddha is realized in reliance upon principle, hence it is said that he rides thusness to achieve right awakening; riding thusness is equivalent to practice, and practice refers to the six pāramitās, hence it is further expounded that he rides the six pāramitās and the eleven emptinesses to come. The meaning of the eleven emptinesses has been broadly analyzed above; this is equivalent to "thusness". Inner realization is difficult to manifest, so it is revealed by relying on speech; therefore it is further said that he does not speak contrary to thusness.

Second, Arhat (Worthy of Offerings): in foreign tongues it is called arhan; here translated as "Worthy of Offerings" (yīnggōng). This is also the establishment of a name based on virtue. Within this virtue it is not fixed, and there are four meanings in its interpretation: 1. Interpreted in contrast to hindrances. As the Nirvāṇa [Sūtra] says: "Because the Buddha ought to (yīng) sever all evil dharmas, he is called yīng." 2. Interpreted in contrast to dharmas. Quiescent nirvāṇa is what the Tathāgata ought to (yīng) realize, hence he is called yīng. 3. Interpreted in contrast to persons. All sentient beings are those whom the Tathāgata ought to (yīng) transform, hence he is called yīng. Therefore the Nirvāṇa [Sūtra] says: "Yīng is named 'bliss'. In the past, when the Buddhas were bodhisattvas, they endured all manner of suffering and affliction for the sake of sentient beings throughout immeasurable kalpas, yet they were never without joy and ever delighted in it; hence they are called yīng." These first three meanings directly establish the name based on internal virtues. 4. Interpreted in contrast to offerings (gōng). Herein there are two: First, explaining "worthy of offerings" by comparing the Buddha to persons. The Tathāgata's faults have all been completely severed, his field of merit is pure, and he is worthy of receiving offerings from beings; hence he is called "Worthy of Offerings". This single meaning reveals virtue in contrast to offerings. Second, explaining "worthy of offerings" by comparing persons to the Buddha. As the Nirvāṇa [Sūtra] explains: "All humans and devas make offerings to the Buddha with various kinds of incense, flowers, and such things; hence he is called 'Worthy of Offerings'." This single meaning reveals virtue by citing conditions. Here ends the first pair.

In the second pair, the former two are the perfection of the cause, and the latter one is the culmination of the fruit. Furthermore, between the former two, Samyaksaṃbuddha (Rightly and Fully Enlightened One) clarifies the perfection of his understanding, while Vidyācaraṇasaṃpanna (Complete in Clear Knowledge and Conduct) manifests the perfection of his practice. Regarding Samyaksaṃbuddha: in the sūtras he is also named Equi-Rightly Enlightened One (děngzhèngjué); this too establishes its name based on virtue. Moreover, within virtue, realm and essence are combined in its designation. "Right" is principle; because principle is untainted, it is called right. This cites the realm. Comprehending principle thoroughly, he is said to know universally (saṃbuddha). Knowing in accordance with principle, he is equally enlightened. "Equal" (děng) is like "universal"; "awakened" (jué) is like "knowing". This cites the essence of virtue. As found in the Nirvāṇa [Sūtra], there are further many meanings that cannot be discussed in full.

Regarding Vidyācaraṇasaṃpanna (Complete in Clear Knowledge and Conduct): this too establishes its name based on virtue. The Buddha's virtues are numerous; explaining the name in accordance with the virtues, the meanings are also not singular, but roughly of five kinds: 1. Interpreting vidyācaraṇasaṃpanna solely in terms of the cause. "Clear knowledge" (vidyā) is the practice of realization: when the realized dharma is clear and distinct, absence of darkness is called vidyā. "Conduct" (caraṇa) is the practice of the teaching: the cultivation and arising of the six pāramitās, precepts, samādhi, prajñā, and so forth is called caraṇa. These two being completely equipped is designated as "complete" (saṃpanna). 2. Interpreting vidyācaraṇasaṃpanna solely in terms of the fruit. As the Nirvāṇa [Sūtra] says: "Vidyā refers to liberation, because of separation from the dark bondage of ignorance. Caraṇa refers to bodhi, because the path-practice is complete. Saṃpanna refers to nirvāṇa, because the fruit has reached its ultimate culmination." 3. Interpreting vidyācaraṇasaṃpanna by investigating the cause on the basis of the fruit. As the Nirvāṇa [Sūtra] says, vidyā refers to anuttarabodhi, which cites the fruit. Caraṇa refers to precepts and prajñā, which are its feet (pada). Why "feet"? This brings forth its causes. 4. Interpreting vidyācaraṇasaṃpanna by advancing from the cause toward the fruit. As the Nirvāṇa [Sūtra] says: "Vidyā refers to the mind of non-negligence; because it is free from delusion and defilement, it is called vidyā. Caraṇa refers to the six pāramitās. Saṃpanna refers to anuttarabodhi; the culmination of the fruit is called saṃpanna." 5. Discussing it generally according to meaning. Vidyā refers to the three clear knowledges; as Nāgārjuna says, "knowledge of past lives, divine eye, and exhaustion of taints—these are the three clear knowledges." As the Nirvāṇa [Sūtra] says: first, bodhisattva-vidyā; second, the vidyā of the Buddhas; third, non-vidyā vidyā—these are the three clear knowledges. Bodhisattva-vidyā refers to prajñāpāramitā. The vidyā of the Buddhas refers to the Buddha-eye. Non-vidyā vidyā refers to the eleven emptinesses. Because those are not of an illuminating nature of wisdom, they are called "non-vidyā"; yet being the cognitive realm of wisdom capable of generating the clear knowledge of wisdom, they are again called vidyā. What is called caraṇa: as Nāgārjuna says, "precepts, samādhi, prajñā, and so forth are called caraṇa." The Nirvāṇa [Sūtra] expounds: "Cultivating all wholesome karmas for the sake of sentient beings is called caraṇa." Saṃpanna: as explained in the Bodhisattvabhūmi (*Dìchí*), "Being complete in śamatha and vipaśyanā, he is called saṃpanna." The Nirvāṇa [Sūtra] expounds: "Clearly seeing the Buddha-nature, what is seen reaches the ultimate culmination; hence he is called saṃpanna."

Question: In this explanation of Vidyācaraṇasaṃpanna, both cause and fruit are provided; why was it previously stated that Right and Universal Knowledge and Clear Knowledge and Conduct manifest the perfection of his causes?

Answer: This is determined comprehensively according to the first meaning. Furthermore, in sūtras and treatises it is mostly interpreted in terms of the cause, so we spoke according to the majority.

Regarding Sugata (Well-Gone One): this establishes its name based on virtue and meaning. "Su-" means "well" (hǎo); "-gata" means "gone" (qù). The Tathāgata is well gone, hence he is called Sugata. Question: The Tathāgata's fruitional virtues are ultimate; where else could he go that he is said to be "well gone"? Answer: This fruit has gone forth from the cause; viewing the fruit from the standpoint of the cause, he is spoken of as "gone". Moreover, although the Buddha, the Tathāgata, has no place to go, he is not incapable of going; hence he is called Sugata. Just as the fire at the end of a kalpa, though it has nothing left to burn, is not incapable of burning; he is also like this. Within this, the distinctions are roughly of three kinds: 1. Interpreted as cultivating the practice of the teaching to advance toward the fruit. As the Nirvāṇa [Sūtra] says: "'Well' refers to initial generation of the mind of the path; 'gone' is attaining great nirvāṇa by means of this mind." 2. Interpreted as cultivating the practice of realization to advance toward the fruit. As the Nirvāṇa [Sūtra] says: "'Well' refers to seeing the Buddha-nature; 'gone' is attaining great nirvāṇa because of this seeing." 3. Interpreting Sugata solely in terms of the fruit. As the Nirvāṇa [Sūtra] says: "'Well' is precisely the Tathāgata's mind. The Buddha's mind is gentle and pliant, without conceit or haughtiness, hence it is called 'well'. 'Gone' is called 'lofty'. The stage of anuttarabodhi is lofty and preeminent, hence it is called 'gone'."

The former five are virtues pertaining to oneself; the latter five are virtues of transformation [of others]. Therein, the former four are virtues capable of transforming beings, and the latter one is being revered by the world. Among the former four, the first one clarifies his wisdom in transforming others, comprehending the world; the second clarifies his ability in transforming others, able to tame the minds of beings; the third clarifies his virtue in transforming others, fully possessing the virtues of a teacher; the fourth clarifies his practice in transforming others, his awakened practice being exhausted and complete.

Lokavid (Knower of the World): a name conferred based on virtue. Yet within the virtue, realm and essence are combined in the designation: the world is the realm, and knowing is the essence. According to the Avataṃsaka [Sūtra], there are three worlds: 1. the world of sentient beings; 2. the receptacle world, which is lands and dwelling places; 3. the world of wisdom and correctness. Fully understanding all dharmas of the two truths in these is called Lokavid. According to the Nirvāṇa Sūtra, there are five worlds: 1. The world of sentient beings: the Tathāgata can know it, hence he is called Lokavid. 2. The world of the five aggregates: the Tathāgata can know it, hence he is called Lokavid. These two are distinctions within sentient beings. 3. The world of lands: the Tathāgata can know it, hence he is called Lokavid. 4. The world of the five desires: the Tathāgata can know it and is unattached therein, hence he is called Lokavid. 5. The world of the eight dharmas: the Tathāgata can know it and is not shaken by it, hence he is called Lokavid. These three are distinctions within the receptacle world. Conjoining them with that wisdom and awakening, the meanings of understanding the world are distinctively six.

Anuttarapuruṣadamyasārathi (Unsurpassed Leader of Persons to be Tamed) together forms a single title. Establishing the designation based on the person, he is called "Unsurpassed Person" (anuttarapuruṣa) in praise of his excellence. "Leader of Persons to be Tamed" (damyasārathi) manifests his ability. "Person" (shì) is a distinct appellation for a human; being the most supreme among humans, whom none other can exceed, he is called "Unsurpassed Person". There are seven distinctions, as stated in the *Dìchí*: 1. Unsurpassed body: possessing a body endowed with the marks and signs. 2. Unsurpassed path: fully possessing the path of self-benefit and benefiting others. 3. Unsurpassed correctness: fully possessing the four correctnesses, namely right view, right morality, right deportment, and right livelihood. 4. Unsurpassed wisdom: possessing the four unhindered knowledges. 5. Unsurpassed spiritual power: possessing the six supernormal powers. 6. Unsurpassed severance: severing the hindrance of afflictions and severing the hindrance to knowables. 7. Unsurpassed abidings: fully possessing the three abidings, namely noble abiding, brahma abiding, and deva abiding. The correct attainments of emptiness, signlessness, wishlessness, and cessation are noble abidings; the four immeasurable minds are brahma abidings; the concentrations of the eight dhyāna grounds are deva abidings. Possessing these seven kinds, he is called Unsurpassed Person. In the Nirvāṇa Sūtra there are only five kinds, lacking unsurpassed path and unsurpassed spiritual power. Regarding Leader of Persons to be Tamed: the Buddha is a person (puruṣa) capable of taming persons, therefore the Buddha is titled Leader of Persons to be Tamed.

Śāstādevamanuṣyāṇām (Teacher of Gods and Humans): establishing the designation based on persons, as the benefit of a teacher lies in humans; because he can teach sentient beings to sever evil and cultivate good, he is called "Teacher". The Tathāgata is truly the teacher of the six destinies, but gods and humans are capable of entering the noble path and receiving the greatest benefit, which is why he is specifically named Teacher of Gods and Humans.

Buddha: establishing the name based on virtue. "Buddha" is awakening and knowing; based on this the designation is established. Awakening has two meanings: 1. Awareness is called awakening, like a person becoming aware of a thief. 2. Waking up is called awakening, like a person waking from sleep. The awakening of awareness stands in contrast to the affliction hindrance: the encroachment and harms of afflictions are just like thieves, and only the sage becomes aware and is not harmed by them, hence it is called awakening. Therefore the Nirvāṇa [Sūtra] says: "Just as when a person is aware of a thief, the thief can do nothing; so too is the Buddha: having become aware of immeasurable afflictions, he causes the afflictions to be able to do nothing; hence he is called Buddha." The awakening of waking up stands in contrast to the hindrance to knowledge: the stupor of ignorance is just like sleep, and once noble prajñā arises, one brightly experiences great awakening, like waking from sleep; hence it is called awakening. Having both awakened himself and awakened others, his awakened practice being exhausted and complete, he is called Buddha. Saying that he awakens himself distinguishes him from ordinary worldlings; saying that he awakens others makes clear his difference from the two vehicles; his awakened practice being exhausted and complete manifests his distinction from bodhisattvas; for this reason, he alone is specifically named Buddha.

Regarding Bhagavān (World-Honoured One): the Buddha is fully equipped with all virtues and is revered and honoured by the world, hence he is titled World-Honoured One. In sūtras, "World-Honoured One" is sometimes kept implicit, and bhagavān is manifested. "Bhagavān" is a foreign word, and there are seven semantic translations, as stated in the Nirvāṇa [Sūtra]: 1. "Bha-" means destroying, and "-ga" means afflictions; being able to destroy afflictions, he is called bhagavān. 2. Because he can accomplish all wholesome dharmas, he is called bhagavān. 3. Because he can skillfully understand the meanings of all dharmas, he is called bhagavān. 4. Because he has great virtue and no person can surpass him, he is called bhagavān. 5. Because he has great renown pervading the ten directions, he is called bhagavān. 6. Because he can make various great generous gifts, he is called bhagavān. 7. Because he has vomited out the root of womanhood across immeasurable asaṃkhyeya kalpas, he is called bhagavān. All evil afflictions are the root of womanhood, and the Tathāgata has abandoned them completely; hence it is called "vomiting out". Such are the ten titles.