金剛般若經疏 1.15

1.15

薄伽梵者。准佛地論以二義釋。一成德義。二德破魔義。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。一切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。初一斷德。次一智德。後四恩德。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安根故。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。怛然安坐妙菩提座。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。據標穢土為聲果。即破四聞說。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。說應化非真非說法者。推功歸佛本即真報身。若約十地菩薩。可見即他受用。佛地論云。如實義者。釋迦牟尼說此經時。地前大眾見變化身居此穢土為其說法。地上大眾見受□□居佛淨土為其說法。所聞雖同所見各別。雖俱歡喜信受奉行解有淺深所行各異。准彼論意。隨對根宜所見居別理實三身體示相離。

As for 'Bhagavat': according to the Buddhabhūmyupadeśa, it is explained with two meanings: first, the meaning of perfected virtues; second, the meaning of destroying Māra through virtue. Within the perfection of virtues, there are further six meanings: first, sovereignty; second, radiance; third, majesty; fourth, fame; fifth, auspiciousness; sixth, nobility. What are their meanings? Namely, all Tathāgatas are forever unbound by any defilements; they are tempered and refined by the fierce fire of wisdom; they are adorned with the thirty-two marks of a great person, and so forth; all their supreme virtues are complete, and there is nothing they do not know; all the worlds approach, make offerings to, and praise them; and possessing all virtues, they constantly give rise to skillful means to benefit and bring peace and joy to all sentient beings without negligence. The first is the virtue of severance; the next is the virtue of wisdom; the last four are the virtues of grace: they are correlated and explained in this order. Second, regarding the meaning of destroying Māra, that treatise further states: 'Or, because he can destroy the enemy of the four Māras, he is called Bhagavat.' The Mahāyānasaṃgraha says: 'Because he can destroy the enemy of the four great Māras, he is called Bhagavat. Furthermore, he is endowed with virtues such as sovereignty; therefore the Buddha is called Bhagavat.' The two meanings are identical. The Mahāparinirvāṇa Sūtra, fascicle eighteen, has seven explanations; in the next, explaining 'Bhagavat' (婆伽婆), it says: '"Bhaga" is called destroying; "va" is called defilements. Because he can destroy defilements, he is called Bhagavat.' Furthermore, because he can accomplish all wholesome dharmas; furthermore, because he can skillfully understand the meanings of all dharmas; because he has great virtues and none can surpass him; because he has great fame pervading the ten directions; furthermore, because he can bestow various great gifts; and furthermore, because across immeasurable asaṃkhyeya kalpas he has vomited out the roots of peace. The first is the departure from hindrances, and the latter six are the perfection of virtues, which are correlated in order with the six meanings of the Buddhabhūmi above. The Yogācārabhūmi-śāstra, fascicle eighty-three, states: 'Bhagavat: serenely seated on the wondrous seat of awakening, he effortlessly crushes the mighty power of all armies of Māra.' Exposition: The Buddhabhūmi, the Saṃgraha, and the Nirvāṇa Sūtra all rely on two meanings. In the Yogācāra-śāstra, it relies solely on the destruction of Māra; this is merely the difference between expansive and concise treatments. Since by being able to depart from hindrances, virtues are naturally perfected, the Nirvāṇa Sūtra's departure from hindrances relies solely on defilements, citing the cause to subsume the result—that is, destroying the four Māras. Question: The Buddha has three bodies; which one is spoken of here? Answer: Based on designating the defiled land for the śrāvakas, that is the transformation body. In terms of its real meaning, it fully possesses the three Buddhas. Through the wondrous principle of empty, signless tathatā, wisdom and understanding are born, hence it is called the Dharma body. That which states that the responsive and transformation bodies are not the true body nor the speakers of the Dharma attributes the merit back to the Buddha's source, which is the true reward body. If in terms of the bodhisattvas of the ten grounds, what is visible is the body for the enjoyment of others. The Buddhabhūmyupadeśa states: 'In the real meaning, when Śākyamuni preached this sūtra, the great assembly prior to the grounds saw the transformation body abiding in this defiled land preaching the Dharma for them; the great assembly on the grounds saw the enjoyment [body] abiding in the Buddha's pure land preaching the Dharma for them. Although what they heard was the same, what they saw was distinct. Although they all rejoiced, faithfully accepted, and practiced it, their understandings had depths and shallows, and what they practiced differed.' According to the intent of that treatise: in accordance with the capacities of those addressed, what is seen and the dwelling are distinct; in the reality of principle, the three bodies are never separated from one another in their essence.