御注金剛般若波羅蜜經宣演 1.15

1.15

經。佛　演曰第四化主成就。智度論第二。五種能說。一佛。二聖弟子。三諸天。四神仙。五變化。今明佛說。表可崇信。魏本名婆伽婆。梁本言佛。婆伽婆隋言世尊。貞觀名薄伽梵。周云佛婆伽梵。此但言佛。准經梵本皆稱大師。名薄伽梵。即十號中第十號也。佛地論云。具十種功德名號何故如來教傳法者。一切經但置如是。薄伽梵名謂此一名世咸尊重。故諸外道稱本師。名薄伽梵。又此一名總攝眾德　餘名不爾。此故置此名。准周梁本。加似佛名。為簡外道。餘本略也。今翻譯者更存省略。隨方生善但標佛名。梵云陀。此名覺。覺者具有三義。一自覺簡凡。二覺他簡二乘。三覺滿簡菩薩。佛地論云。具一切智一切種智。能自開覺。復能開覺一切有情。如睡夢覺。如蓮花開。故稱為佛。一切智者。能自開智如睡夢覺。智觀於空智。理智。真智。無分別智。如所有也。總相而言斷煩惱障得。一切種智者。覺有情智如蓮花開。智觀於有智。事智。俗智。後所得智。盡所有也。總相而言斷所知障得。又成實論。十義釋覺。大般若七義應檢敘之。薄伽梵者。唯佛地論以二義釋。一成德義。二破魔義。就成德中。復有六義。一自在。二熾盛。三端嚴。四名稱。五吉祥。六尊貴。其義云何。謂諸如來永不繫屬諸煩惱故。炎猛智火所燒練故　三十二大士相等所莊飾故。殊勝功德圓滿無不知故。一切世間親近供養咸稱讚故。具一切德常起方便利益安樂一切有情無懈廢故。初得後得四恩德如次配釋。二破魔義者彼論又云。或能破壞四魔怨故名薄伽梵。攝大乘論云。能破四種大魔怨故。名薄伽梵。又自在等功德相應。是故說佛名薄伽梵。二義正同。涅槃經第十八有七復次釋婆伽婆云。婆伽名破。婆名煩惱。能破煩惱故名婆伽婆。又能成就諸善法故。又能善解諸法義故。有大功德無能勝故。有大名聞遍十方故。又能種種大惠施故。又於無量阿僧祇劫吐女根故。初一離障。後六成德。如次配前佛地六義。瑜伽八十三云。薄伽梵者。坦然安座妙菩提座。任運摧滅一切魔軍大勢力故。演曰。佛地攝論及涅槃經。皆約二義。瑜伽論中。唯約破魔。廣略異故。由能離障德自成故。涅槃離障唯約煩惱。舉因攝果。即破四魔。問。佛有三身。此說何者。答。據標穢土。為聲聞說。即是化身論。其實義具足三佛。由空無相真如妙理。生智解故。名法身說。應化非真佛。亦非說法者。推功歸本即真報身。若約十地菩薩。

Sūtra: Buddha. Exposition: This is the fourth, the fulfilment of the teaching master. The second fascicle of the *Mahāprajñāpāramitopadeśa* lists five kinds of speakers: 1. the Buddha; 2. noble disciples; 3. devas; 4. ṛṣis; 5. apparitions. Here it explains that the Buddha spoke it, indicating that it is worthy of veneration and faith. The Wei translation calls him *Bhagavān*; the Liang translation says ‘Buddha.’ In the Sui, *Bhagavān* was translated as ‘World-Honoured One’; during the Zhenguan era, *Bhagavant*; in the Zhou, ‘Buddha Bhagavān.’ Here it simply says ‘Buddha.’ According to the Sanskrit texts of the sūtras, all refer to the Great Master by the name *Bhagavant*, which is the tenth of the ten epithets. The *Buddhabhūmi-śāstra* says: “Possessing ten kinds of meritorious epithets, why did the Tathāgata instruct those who transmit the Dharma to place only this name, *Bhagavant*, in all sūtras? Because this single name is revered by all the world; thus, even non-Buddhists call their original teacher *Bhagavant*. Furthermore, this single name collectively encompasses all virtues, whereas other names do not; for this reason, this name is placed here.” According to the Zhou and Liang translations, ‘Buddha’ was added to the title to distinguish him from non-Buddhists; other translations abbreviated it. Now the translator preserved an abbreviation: to give rise to goodness according to the locality, he only marked the name ‘Buddha.’ In Sanskrit, *buddha*; here translated as ‘awakened.’ ‘Awakened’ possesses three meanings: 1. self-awakened, which distinguishes him from ordinary persons; 2. awakening others, which distinguishes him from the two vehicles; 3. awakening perfected, which distinguishes him from bodhisattvas. The *Buddhabhūmi-śāstra* says: “Possessing all-knowledge and knowledge of all aspects, he is able to awaken himself and also awaken all sentient beings, like awakening from a dream, like a lotus blossoming; therefore he is called ‘Buddha.’” ‘All-knowledge’ is the wisdom able to awaken oneself, like waking from a dream; it is the wisdom contemplating emptiness, the wisdom of principle, the true wisdom, the non-conceptual wisdom, the yathāvad-bhāvikatājñāna; speaking in terms of general characteristics, it is attained by severing the kleśāvaraṇa. ‘Knowledge of all aspects’ is the wisdom that awakens sentient beings, like a lotus blossoming; it is the wisdom contemplating existence, the wisdom of phenomena, the conventional wisdom, the pṛṣṭhalabdha-jñāna, the yāvadh-bhāvikatājñāna; speaking in terms of general characteristics, it is attained by severing the jñeyāvaraṇa. Furthermore, the *Tattvasiddhi-śāstra* explains ‘awakening’ with ten meanings, and the *Mahāprajñāpāramitā-sūtra* has seven meanings, which should be examined and related. As for *bhagavant*, only the *Buddhabhūmi-śāstra* explains it with two meanings: 1. the sense of perfected virtues; 2. the sense of destroying Māra. Within the perfected virtues, there are six meanings: 1. sovereignty; 2. fiery splendour; 3. dignified beauty; 4. fame; 5. auspiciousness; 6. supremacy. What are their meanings? Namely, that the Tathāgatas are eternally unbound by the defilements; they are purified by the burning of the fierce fire of wisdom; they are adorned with the thirty-two marks of a great being and so forth; their extraordinary merits are complete, with nothing unknown; all worlds draw near to make offerings and praise them; and possessing all virtues, they constantly generate skilful means to benefit and bring peace and happiness to all sentient beings without slacking or ceasing. The initial attainment, subsequent attainment, and the four virtues of benevolence are correlated and explained in this order. Second, the sense of destroying Māra: that treatise also says: “Or, because he can destroy the four Māra enemies, he is called *Bhagavant*.” The *Mahāyānasaṃgraha* says: “Because he can destroy the four kinds of great Māra enemies, he is called *Bhagavant*.” Furthermore, because he is endowed with virtues such as sovereignty, the Buddha is said to be called *Bhagavant*. These two meanings are precisely identical. Fascicle 18 of the *Nirvāṇa Sūtra* gives seven reasons to explain *bhagavān*, saying: “*Bha* means destroying; *ga* means defilements; because he can destroy defilements, he is called *bhagavān*. Furthermore, because he can accomplish all wholesome dharmas; furthermore, because he can skilfully understand the meaning of all dharmas; because he has great merit that none can surpass; because he has great renown pervading the ten directions; furthermore, because he can perform various great generous gifts; and because across immeasurable asaṃkhyeya kalpas he has vomited out the female faculty.” The first one is detachment from obstacles, and the subsequent six are perfected virtues, which correspond in sequence to the six meanings of the *Buddhabhūmi* mentioned above. Fascicle 83 of the *Yogācārabhūmi* says: “*Bhagavant*: because he sits serenely upon the sublime bodhi-seat and spontaneously crushes all the great might of the army of Māra.” Exposition: The *Buddhabhūmi*, the *Mahāyānasaṃgraha*, and the *Nirvāṇa Sūtra* all rely on two meanings, whereas the *Yogācārabhūmi-śāstra* relies solely on destroying Māra; this is merely the difference between expanded and abbreviated expositions. Because one can be free from obstacles, virtues are naturally perfected; the *Nirvāṇa Sūtra*’s freedom from obstacles relies solely on defilements, citing the cause to encompass the fruit, which is destroying the four Māras. Question: The Buddha has three bodies; which one is spoken of here? Answer: In terms of indicating an impure land and speaking for śrāvakas, it is the nirmāṇakāya. In terms of its real meaning, it is endowed with the three Buddhas: through the subtle principle of empty, signless tathatā generating wisdom and understanding, it is called the preaching of the dharmakāya. The responsive and apparitional are not the true Buddha, nor are they the speaker of the Dharma; tracing the effect back to its source, it is the true saṃbhogakāya. If in terms of tenth-ground bodhisattvas...