翻譯名義集 1.60

1.60

[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!