Chinese
无崖底智，不可计德。多陀阿伽度(多陀秦言如。阿伽度言解，亦言实语，又言诸余圣人安隐道来佛如是来；复次更不来后有中也) 阿犁(鲁迷反)呵(阿犁秦言贼。呵言杀。佛以忍辱为铠、精进为坚牢、禅定为弓、智慧为箭，杀憍慢等贼，故名杀贼) 三藐(无灼反)三佛陀(三藐秦言真实。三佛陀言一切觉。觉苦因习、涅槃因道，正解见四实不可转，了尽无余，故言真实觉一切) 鞞伽(除夜反)遮罗那(鞞伽秦言明。遮罗那言善行。明三明也，行清净之行，以之独成无师大觉，故言明善行也)三般那(秦言满成) 宿伽陀(秦言善解，亦名善自得，又言善说无患) 路伽惫(皮拜反)(路伽秦言智。智者知世因知尽道，故名世智。世智知世也) 阿耨多罗(秦言无上。善法圣智示导一切，大德无量，梵魔众圣莫有及者，何况能过佛尊德大？故言无上) 富楼沙昙藐(富楼沙秦言大丈夫。昙藐言可言、可化丈夫、调御师。佛以大慈大悲大智故，有时软美语、有时苦切语，或以亲教，以此调御令不失道，故名佛为可化丈夫、调御师法也) 舍(赊音)多(都饿反)提婆魔㝹舍喃(奴甘反)(秦言天人师。尽能解脱一切人烦恼，常住不退上法) 佛婆伽婆(过去未来现在，行不行知行尽不尽，一切诸法菩提树下一切 现代汉语译本 无边无际的智慧，无法估量的功德。多陀阿伽度（Tathagata，多陀意为‘如’，阿伽度意为‘解’，也指‘实语’，又指诸余圣人安稳之道而来，佛就是这样来的；更进一步说，就是不再来后有之中。）阿犁呵（Arhat，阿犁意为‘贼’，呵意为‘杀’。佛以忍辱为铠甲、精进为坚固的堡垒、禅定为弓、智慧为箭，诛杀憍慢等贼，所以名为杀贼）。三藐三佛陀（Samyaksambuddha，三藐意为‘真实’，三佛陀意为‘一切觉’。觉悟苦、苦因、涅槃、涅槃之道，正确理解这四种真实不可动摇的真理，完全了知而没有遗漏，所以称为真实觉悟一切）。鞞伽遮罗那（Vidyacarana，鞞伽意为‘明’，遮罗那意为‘善行’。明指三明，行指清净之行，凭借这些独自成就无师自通的大觉悟，所以称为明善行）。三般那（Sampanna，意为‘圆满成就’）。宿伽陀（Sugata，意为‘善解’，也名‘善自得’，又指‘善说无患’）。路伽惫（Lokavid，路伽意为‘智’。智者知晓世间的原因，知晓世间的终结之道，所以名为世智。世智是了解世间）。阿耨多罗（Anuttara，意为‘无上’。善法圣智引导一切，大德无量，梵天、魔众、圣者都无法相比，更何况能超过佛的尊贵德行？所以称为无上）。富楼沙昙藐（Purusadamyasarathi，富楼沙意为‘大丈夫’，昙藐意为‘可言’、‘可化丈夫’、‘调御师’。佛以大慈大悲大智，有时用柔和美好的语言，有时用严厉的语言，或者用亲切的教导，以此调御众生，使他们不迷失正道，所以称佛为可化丈夫、调御师）。舍多提婆魔㝹舍喃（Sasta Devamanusyanam，意为‘天人师’。完全能够解脱一切人的烦恼，常住不退转的上乘之法）。佛婆伽婆（Buddha Bhagavan，过去、未来、现在，行与不行，知与不知，知尽与不知尽，一切诸法在菩提树下一切...）
English
English version Immeasurable wisdom, incalculable virtue. Tathagata (Tathagata, 'Tatha' means 'thus', 'agata' means 'gone', also means 'truthful words', and also refers to the safe path by which all other saints come, the Buddha comes in this way; furthermore, it means not coming again into future existence.) Arhat (Arhat, 'ari' means 'thief', 'ha' means 'killer'. The Buddha uses forbearance as armor, diligence as a strong fortress, meditation as a bow, and wisdom as an arrow to kill arrogance and other thieves, hence the name 'killer of thieves'). Samyaksambuddha (Samyaksambuddha, 'samyak' means 'true', 'sambuddha' means 'all-enlightened'. Enlightened to suffering, the cause of suffering, Nirvana, and the path to Nirvana, correctly understanding these four unshakable truths, fully knowing without omission, hence the name 'truly enlightened to all'). Vidyacarana (Vidyacarana, 'vidya' means 'bright', 'carana' means 'good conduct'. 'Vidya' refers to the three kinds of knowledge, 'carana' refers to pure conduct, relying on these to independently achieve the great enlightenment without a teacher, hence the name 'bright good conduct'). Sampanna (Sampanna, meaning 'fully accomplished'). Sugata (Sugata, meaning 'well-spoken', also named 'well self-obtained', also refers to 'well-spoken without worry'). Lokavid (Lokavid, 'loka' means 'wisdom'. The wise know the cause of the world, know the path to the end of the world, hence the name 'worldly wisdom'. Worldly wisdom is understanding the world). Anuttara (Anuttara, meaning 'supreme'. Good Dharma and sacred wisdom guide all, great virtue is immeasurable, Brahma, demons, and saints cannot compare, let alone surpass the Buddha's noble virtues? Hence the name 'supreme'). Purusadamyasarathi (Purusadamyasarathi, 'purusa' means 'great man', 'damya' means 'teachable', 'taming man', 'tamer'. The Buddha uses great compassion, great pity, and great wisdom, sometimes using gentle and beautiful words, sometimes using stern words, or using kind teachings, to tame sentient beings, so that they do not lose the right path, hence the name 'the Buddha is a teachable man, a tamer'). Sasta Devamanusyanam (Sasta Devamanusyanam, meaning 'teacher of gods and humans'. Fully capable of liberating all people from afflictions, the supreme Dharma that constantly abides and does not regress). Buddha Bhagavan (Buddha Bhagavan, past, future, present, acting and not acting, knowing and not knowing, knowing the end and not knowing the end, all Dharmas under the Bodhi tree all...) --------------------------------------------------------------------------------
Chinese
了了知，故名佛婆伽婆。言：有大名声。复次婆名女根。婆名吐。永弃女根，故女根吐也)。 尔时，复念二佛神德，三四五佛乃至无量尽虚空界，皆悉如是。复还见一佛，能见一佛作十方佛，能见十方佛作一佛。能令一色作金、银、水精、毗琉璃色，随人意乐悉令见之。 尔时惟观二事：虚空佛身及佛功德，更无异念，心得自在意不驰散，是时得成念佛三昧。 若心驰散念在五尘，若在六觉者，当自勖勉克励其心，强制伏之！如是思惟人身难得、佛法难遇，故曰：“众明日为最、诸智佛为最。”所以者何？佛兴大悲，常为一切故，头目髓脑救济众生，何可放心不专念佛而孤负重恩？若佛不出世，则无人道、天道、涅槃之道；若人香华供养，以骨、肉、血、髓起塔供养，未若行人以法供养得至涅槃。虽然犹负佛恩，设当念佛空无所获，犹应勤心专念不忘，以报佛恩，何况念佛得诸三昧智慧成佛，而不专念？ 是故行者常当专心令意不散，既得见佛请质所疑，是名念佛三昧。除灭等分及余重罪。 坐禅三昧经卷上 大正藏第 15 册 No. 0614 坐禅三昧经 坐禅三昧经卷下 姚秦三藏鸠摩罗什译 尔时，行者虽得一心，定力未成，犹为欲界烦恼所乱， 现代汉语译本：完全明了知晓，所以名为佛婆伽婆（Buddha Bhagavan，意为世尊）。这表示具有极大的名声。进一步解释，婆（Bha）代表女根，婆也代表吐出。永远舍弃女根，所以说是吐出女根。 当时，行者又忆念两佛的神通功德，三佛、四佛、五佛乃至无量充满虚空界的佛，都像这样。又 वापस 见到一佛，能见到一佛化作十方佛，能见到十方佛化作一佛。能使一种颜色化作金、银、水精、毗琉璃（Vaiḍūrya，一种宝石）等颜色，随众生的心意喜好，都能让他们见到。 当时，行者只专注于两件事：虚空佛身以及佛的功德，没有其他的杂念，心得到自在，意念不散乱，这时就能成就念佛三昧（Buddha-smṛti-samādhi，忆佛三昧）。 如果心念散乱，专注于五尘（pañca kāmaguṇāḥ，色、声、香、味、触）或者六觉（ṣaḍ indriyāṇi，眼、耳、鼻、舌、身、意）时，应当自我勉励，克制自己的心，强制降伏它！这样思维人身难得、佛法难遇，所以说：‘众明日为最、诸智佛为最。’为什么呢？佛兴起大悲心，常常为了所有众生，头目髓脑都用来救济众生，怎么可以放松心念，不专心念佛而辜负佛的深重恩德？如果佛不出世，就没有人道、天道、涅槃（Nirvāṇa，寂灭）之道；如果有人用香华供养，用骨、肉、血、髓建造佛塔供养，也不如修行人以法供养而得到涅槃。即使这样，仍然亏欠佛的恩德，即使念佛空无所获，也应当勤奋专心念佛不忘，来报答佛的恩德，更何况念佛能够得到各种三昧（Samādhi，禅定）、智慧成就佛果，而不专心念佛呢？ 因此，修行人应当常常专心致志，使意念不散乱，既然能够见到佛，就可以请问质疑所不明白的地方，这叫做念佛三昧。能够消除等分烦恼以及其余的重罪。 《坐禅三昧经》卷上 大正藏第 15 册 No. 0614 《坐禅三昧经》 《坐禅三昧经》卷下 姚秦三藏鸠摩罗什（Kumārajīva）译 当时，修行人即使得到一心，禅定力量还没有成就，仍然会被欲界的烦恼所扰乱。
English
English version: Fully and clearly knowing, therefore named Buddha Bhagavan (The Blessed One). This indicates having great fame. Furthermore, Bha represents the female organ, and Bha also represents vomiting. Eternally abandoning the female organ, hence it is said to vomit the female organ. At that time, the practitioner again contemplated the divine virtues of the two Buddhas, and likewise for three, four, five Buddhas, even countless Buddhas filling the empty space. Again, he saw one Buddha, able to transform one Buddha into Buddhas of the ten directions, and able to transform Buddhas of the ten directions into one Buddha. Able to transform one color into colors of gold, silver, crystal, vaiḍūrya (a type of gemstone), allowing all to see according to their desires. At that time, the practitioner only focused on two things: the Buddha-body in emptiness and the virtues of the Buddha, without any other distracting thoughts. The mind attained freedom, and the intention was not scattered. At this time, he was able to achieve Buddha-smṛti-samādhi (the samadhi of Buddha-recollection). If the mind is scattered, focusing on the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and textures) or the six senses (ṣaḍ indriyāṇi, eyes, ears, nose, tongue, body, and mind), one should encourage oneself, restrain one's mind, and forcefully subdue it! Thinking in this way, it is rare to obtain a human body and rare to encounter the Buddha's teachings. Therefore, it is said: 'The light of the multitude is the foremost, and the wisdom of all Buddhas is the foremost.' Why? The Buddha arises with great compassion, always for the sake of all beings, using his head, eyes, marrow, and brains to save sentient beings. How can one relax one's mind, not focusing on Buddha-recollection, and betray the Buddha's profound kindness? If the Buddha did not appear in the world, there would be no path to humanity, the path to heaven, or the path to Nirvana (liberation). If people offer incense and flowers, build pagodas with bones, flesh, blood, and marrow, it is not as good as practitioners making offerings through the Dharma to attain Nirvana. Even so, one still owes the Buddha's kindness. Even if Buddha-recollection yields nothing, one should still diligently and attentively remember the Buddha without forgetting, in order to repay the Buddha's kindness. How much more so should one focus on Buddha-recollection, which can lead to various samadhis (meditative states), wisdom, and the attainment of Buddhahood? Therefore, practitioners should always focus their minds, preventing them from being scattered. Once they are able to see the Buddha, they can ask about their doubts and uncertainties. This is called Buddha-smṛti-samādhi. It can eliminate equal divisions of afflictions and other heavy sins. The Sutra of the Samadhi of Seated Meditation, Volume 1 Taisho Tripitaka Volume 15, No. 0614, The Sutra of the Samadhi of Seated Meditation The Sutra of the Samadhi of Seated Meditation, Volume 2 Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty At that time, even though the practitioner had attained single-mindedness, the power of samadhi was not yet complete, and he was still disturbed by the afflictions of the desire realm. --------------------------------------------------------------------------------
Chinese
当作方便，进学初禅，呵弃爱欲。云何呵弃？观欲界过，欲为不净，种种不善；当念初禅，安隐快乐。 观欲云何知欲无常？功德怨家，如幻如化，空无所得，念之未得，痴心已乱，何况已得，淫欲缠覆？天上乐处，犹不常安，何况人中？人心着欲，无有厌足，如火得薪，如海吞流。如顶生王，虽雨七宝、王四天下、帝释分座，犹不知足。如那睺沙（姓也），转金轮王，为欲所逼，堕蟒蛇中。又如仙人，食果衣草，隐居深山，被发求道，犹复不免，欲贼所坏。欲乐甚少，怨毒甚多。着欲之人，恶友相近，善人疏远。欲为毒酒，愚惑醉死；欲为欺诳，走使愚人，疲苦万端，不得自在。唯有离欲，身心安隐，快乐无极。欲无所得，如狗咬枯骨。求欲勤劳，极苦乃得，得之甚难，失之甚易。如假借须臾，势不得久，如梦所见，恍惚即灭。欲之为患，求之既苦，得之亦苦，多得多苦。如火得薪，多益多炽，欲如搏肉，众鸟竞逐。以要言之！如蛾赴火，如鱼吞钩，如鹿逐声，如渴饮碱水。一切众生，为欲致患，无苦不至。是故当知，欲为毒害，当求初禅，灭断欲火。行者一心精勤信乐，令心增进，意不散乱，观欲心厌，除结恼尽，得初禅定；离欲盛火得清凉定，如热得荫，如贫得富。是时便得，初禅喜觉，思惟禅中，种种 现代汉语译本：为了方便修行，开始学习初禅，应当呵斥抛弃对爱欲的执着。如何呵斥抛弃呢？观察欲界的过患，明白欲望是不清净的，会带来各种不好的结果；应当思念初禅的安稳和快乐。 观察欲望，如何得知欲望是无常的呢？欲望是功德的仇敌，如同幻象和变化，最终空无所得。在追求欲望而尚未得到时，痴迷的心就已经混乱不堪，更何况是已经得到之后，被淫欲重重包围呢？即使是天上的快乐之处，也不是永远安稳的，更何况是人间呢？人们的心执着于欲望，永远没有满足的时候，就像火得到了柴，像大海吞噬河流一样。就像顶生王（转轮圣王的名字），即使天降七宝、统治四大天下、帝释天（忉利天之主）分给他座位，仍然不知满足。又如那睺沙（古代一个国王的姓氏），曾经是转轮王，却因为欲望的逼迫，堕落到蟒蛇之中。又如那些仙人，吃野果穿草衣，隐居在深山中，披散着头发寻求真道，仍然不能避免被欲望这个盗贼所破坏。欲望带来的快乐非常少，而带来的怨恨和毒害却非常多。执着于欲望的人，会亲近恶友，疏远善人。欲望就像毒酒，使愚蠢的人迷惑醉死；欲望就像欺骗，驱使愚人奔走劳碌，疲惫困苦，不得自在。只有远离欲望，身心才能安稳，才能得到无尽的快乐。欲望最终一无所得，就像狗咬枯骨一样。为了追求欲望而勤劳，极其辛苦才能得到，得到它非常困难，失去它却非常容易。欲望就像短暂的借用，势必不能长久，就像梦中所见，转眼间就会消失。欲望带来的祸患，追求它时痛苦，得到它时也痛苦，得到越多就越痛苦。就像火得到了柴，越多就烧得越旺盛。欲望就像一块肉，引来众鸟争夺。总而言之，就像飞蛾扑火，就像鱼儿吞食鱼钩，就像鹿追逐声音，就像口渴的人饮用碱水。一切众生，因为欲望而招致祸患，没有哪种痛苦不会降临。所以应当明白，欲望是毒害，应当寻求初禅，灭断欲望的根源。修行者一心精进，充满信心地努力，使心不断增进，意念不散乱，观察欲望而心生厌恶，去除烦恼和束缚，最终获得初禅的禅定；远离欲望的熊熊烈火，获得清凉的禅定，就像炎热时得到树荫，就像贫穷时得到财富。这时便能获得初禅的喜悦感觉，并开始思惟禅定中的种种境界。