翻譯名義集 1.60

1.60

【釋迦牟尼】《摭華》云：「此云能仁寂默。寂默故不住生死；能仁故不住涅槃。悲智兼運，立此嘉稱。」《發軫》云：「《本起經》翻釋迦為能仁。《本行經》譯牟尼為寂默。能仁是姓，寂默是字。姓從慈悲利物，字取智慧冥理。以利物故，不住涅槃。以冥理故，不住生死。」長水云：「寂者，現相無相。默者，示說無說。此則即真之應也。能仁是姓者，《長阿含》云：『昔有輪王，姓甘蔗氏。聽次妃之譖，擯四太子，至雪山北。自立城居，以德歸人，不數年間，欝為強國。父王悔憶，遣使往召。四子辭過不還，父王三歎：「我子釋迦。」因此命氏。』又云：『住直樹林，又號釋迦，既於林立國，即以林為姓。此以釋迦翻為直林。』寂默是字者，《本行經》云：『又諸釋種，立性憍慢多言，及見太子，悉皆默然，王云宜字牟尼。』《稱讚淨土經》名釋迦寂靜。又釋迦牟尼，翻度沃焦。如舊《華嚴．名字品》，及《十住婆沙》所列。大海有石，其名曰焦，萬流沃之，至石皆竭，所以大海水不增長。眾生流轉，猶如焦石，五欲沃之，而無厭足，唯佛能度，故此為名。」釋迦牟尼，屬應身也。摩訶衍云：「所言應者，隨順根機而不相違，隨時隨處隨趣出現，非安樂相，故名為應。而此應身，周匝千華上，復現千釋迦。一華百億國，一國一釋迦。故召釋迦牟尼，名千百億化身也。」《唯識論》云：「三變化身，謂諸如來由成事智，變現無量，隨類化身，居淨穢土，為未來登地菩薩，及二乘異生，稱彼機宜，現通說法。」若就應身開出變化，則成四身，以現同始終，名應；無而歘有，名化。然此三身之法，或執即義，名失三身；或執離義，相乖一體。今約三義，通而辨之。一者體用，智與體冥，能起大用。自報，上冥法性，體名真身。他報，下赴機緣，用名應身。故《光明》云：「佛真法身，猶如虛空，應物現形，如水中月。」而觀世音普門示現，令無涯人獲乎冥顯兩種利益者，由此二身也。二者權實，權名權暫，實謂實錄。以施權故，從勝起劣，三佛離明，以顯實故。從劣起勝，祗是一身。故曰：吾今此身，即是法身。又云：微妙淨法身，具相三十二。是知順機則權設三身，就應乃實唯一佛也。三者事理，《觀經疏》云：佛本無身無壽，亦無於量，隨順世間而論三身。是則仰觀至理，本實無形，俯隨物機，迹垂化事。猶明鏡也，像體本虛；若水月焉，影元非實。苟於迹事而起封執，則同癡猴墮井而死。學出世法，宜誡之哉！

[Śākyamuni] The Zhihua says: "This translates as 'Capable of Benevolence and Silent.' Being silent, he does not abide in saṃsāra; being capable of benevolence, he does not abide in nirvāṇa. Because he exercises both compassion and wisdom, this fine appellation was established." The Fazhen says: "The Benqi jing translates Śākya as 'Capable of Benevolence.' The Benxing jing translates Muni as 'Silent.' 'Capable of Benevolence' is the family name, and 'Silent' is the personal name. The family name is taken from compassionately benefiting beings; the personal name is taken from wisdom implicitly matching the principle. Because he benefits beings, he does not abide in nirvāṇa. Because he matches the principle, he does not abide in saṃsāra." Changshui says: "'Silent' means that in manifesting forms there are no forms. 'Still' means that in presenting teaching there is no preaching. This, then, is the response that is identical with the real. Regarding 'Capable of Benevolence' as the family name, the Dīrgha-āgama says: 'Long ago there was a wheel-turning king of the Ikṣvāku clan. Listening to the slander of his secondary consort, he banished his four princes to the north of the Snowy Mountains. They founded a city of their own to dwell in, and through virtue people gathered to them; within a few years, it grew vigorously into a powerful state. The father king felt regret and remembered them, sending envoys to summon them back. The four sons declined because of their fault and did not return. The father king sighed three times: "My sons are Śākyas [capable]!" From this, the clan was named.' It also says: 'They lived in a grove of straight trees (śāka) and were also called Śākya; having established their state in the grove, they took the grove as their family name. This translates Śākya as straight grove.' Regarding 'Silent' as the personal name, the Benxing jing says: 'Moreover, the people of the Śākya clan were arrogant by nature and fond of much talk; but when they saw the prince, they all fell silent. The king said, "He should be styled Muni."' The Chengzan jingtu jing names him Śākya-Silent. Furthermore, Śākyamuni is translated as 'Crossing the Scorched Rock.' As listed in the old Avataṃsaka's 'Chapter on Names' and the Daśabhūmika-vibhāṣā: in the great ocean there is a rock named Scorched; myriad streams pour upon it, and upon reaching the rock they all dry up, which is why the water of the great ocean does not increase. Sentient beings transmigrating are like the scorched rock: the five desires pour upon them without ever satisfying them. Only the Buddha can ferry them across; hence this was made a name." Śākyamuni belongs to the response body (nirmāṇakāya). The Mahāyāna says: "What is called 'response' means according with faculties and conditions without contradiction, appearing in response to time, place, and destiny; because it is not the aspect of supreme bliss, it is called response. Moreover, upon the thousand petals surrounding this response body, a thousand Śākyas are further manifested. Each petal has ten billion lands, and each land has one Śākya. Therefore Śākyamuni is called the hundred thousand kotis of transformation bodies." The Vijñaptimātratāsiddhi-śāstra says: "The third is the transformation body (nirmāṇakāya). This means that through the wisdom of accomplishing actions, the Tathāgatas transform and manifest measureless bodies adapting to each class, residing in pure and impure lands, manifesting supernormal powers and preaching the Dharma to suit the capacities of bodhisattvas who have not yet ascended the stages, as well as those of the two vehicles and ordinary beings." If we divide the transformation body out from the response body, four bodies are formed: manifesting identity from beginning to end is called response; appearing suddenly from non-existence is called transformation. However, with this doctrine of the three bodies, if one clings to the meaning of identity, one loses the three bodies; if one clings to the meaning of separation, they conflict with the single substance. Now we may distinguish them thoroughly through three meanings. The first is essence and function. When wisdom unites with essence, it can give rise to great function. The self-enjoyment [body], subtly uniting above with the dharmatā, is the essence and is named the real body. The other-enjoyment [body], responding below to conditions and capacities, is the function and is named the response body. Therefore the Suvarṇaprabhāsa says: "The Buddha's true dharmakāya is like empty space; responding to things, it manifests forms like the moon in the water." That Avalokiteśvara manifests through the universal gate so that boundless people obtain both subtle and manifest benefits is due to these two bodies. The second is the provisional and the real. "Provisional" means temporary, and "real" means actual truth. Because it sets forth the provisional, arising from the superior to the inferior, the three Buddhas are distinguished separately; to reveal the real, proceeding from the inferior to the superior, it is simply one body. Therefore it is said: "My present body is precisely the dharmakāya." It also says: "The subtle and pure dharmakāya is endowed with the thirty-two marks." From this we know that according with capacities, three bodies are provisionally established, but with respect to the response, there is actually only one Buddha. The third is phenomenon and principle. The Guan jing shu says: "The Buddha originally has no body and no lifespan, nor does he have any measure; it is in accordance with the world that the three bodies are discussed." Thus, looking upward at the ultimate principle, it originally has no form; looking downward to accord with the capacities of things, traces descend to effect transformations. Like a bright mirror, the substance of the reflection is fundamentally empty; like the moon in water, the image was never real. If one should give rise to rigid grasping regarding traces and phenomena, one is no different from the foolish monkey falling into the well to its death. Those who study the world-transcending Dharma should indeed take warning from this!