Chinese
大正藏第 17 册 No. 0782 佛说十号经 No. 782 佛说十号经 西天译经三藏朝散大夫试鸿胪少卿明教大师臣天息灾奉 诏译 如来、应供、正等觉、明行足、善逝、世间解无上士、调御丈夫、天人师、佛、世尊。 阿难白言：“云何如来？” 佛告苾刍：“我昔因地为菩萨时，历修众行，为求无上正等正觉，今得菩提涅槃一切真实，以八圣道正见所证，名为如来；如过去正等正觉，调伏息心，得至涅槃，故名如来。” “云何应供？” 佛言：“昔在因位所行善法威仪戒品，十善根力修令增长，如是修习圆满至究竟位，证涅槃时断尽一切烦恼，令身、口、意清净无染，永害烦恼，如断多罗树头，永不生芽。复次贪、瞋、痴等烦恼尽故，一切诸趣永不结生，超过四难——生、老、病、死——苦果之法，惑苦二种而永不生，立应供号。 “复次，令彼世间所有衣服、卧具、饮食、汤药、幢幡、宝盖、香花、灯果，及天上人间最上之物，供养于佛，获得最上富贵吉祥之福，是名应供之号。” “云何正等觉？” 佛言：“如来具一切智，于一切处无不了知，以四念处、四正断、四神足、五根、五力、七觉支、八圣道、十 现代汉语译本 佛说十号经 西天译经三藏朝散大夫试鸿胪少卿明教大师臣天息灾奉 诏译 如来（Tathagata，意为“如实而来者”）、应供（Arhat，意为“值得供养者”）、正等觉（Samyaksambuddha，意为“完全觉悟者”）、明行足（Vidyacharana-sampanna，意为“智慧和德行都圆满者”）、善逝（Sugata，意为“善于逝世者”）、世间解（Lokavidu，意为“了解世间一切事理者”）、无上士（Anuttara，意为“无与伦比者”）、调御丈夫（Purushadamyasarathi，意为“善于调伏众生者”）、天人师（Shasta Devamanushyanam，意为“天人和人类的导师”）、佛（Buddha，意为“觉悟者”）、世尊（Bhagavan，意为“世间最尊贵者”）。 阿难（Ananda，佛陀的十大弟子之一）问道：‘什么是如来？’ 佛（Buddha）告诉比丘（bhiksu，出家修行的僧人）们：‘我过去在因地为菩萨（Bodhisattva，发愿成佛的修行者）时，经历修行各种善行，为了求得无上正等正觉（Anuttara-samyak-sambodhi，无上圆满的觉悟），现在得到菩提（Bodhi，觉悟）涅槃（Nirvana，解脱），一切真实不虚。以八圣道（Arya Ashtanga Marga，达到涅槃的八条途径）的正见所证得，名为如来。如同过去的正等正觉者，调伏息灭妄心，得以到达涅槃，所以名为如来。’ ‘什么是应供？’ 佛说：‘过去在因位时所修行的善法威仪戒品，以十善根的力量修习增长，如此修习圆满直至究竟的果位，证得涅槃时断尽一切烦恼，使身、口、意清净无染，永远断除烦恼，如同砍断多罗树的树头，永远不再生出新芽。再次，因为贪、瞋、痴等烦恼断尽的缘故，一切诸趣（轮回的各个去处）永远不再结生，超越了四难——生、老、病、死——的苦果之法，惑和苦两种都不会再生起，因此立名为应供。’ ‘再次，令世间所有的衣服、卧具、饮食、汤药、幢幡、宝盖、香花、灯果，以及天上人间最上等的物品，供养于佛，能够获得最上等的富贵吉祥的福报，这就是应供的称号。’ ‘什么是正等觉？’ 佛说：‘如来具有一切智慧，对于一切处所没有不了解的，以四念处（Sati Patthana，四种观修方法）、四正断（Sammappadhana，四种正确的努力）、四神足（Iddhipada，四种成就的途径）、五根（Indriya，五种控制能力）、五力（Bala，五种力量）、七觉支（Bojjhanga，七种觉悟的因素）、八圣道（Arya Ashtanga Marga，达到涅槃的八条途径）、十
English
English version Buddha Speaks of the Ten Titles Sutra Translated by Tripitaka Master Tian Xizai of the Mingjiao Monastery, Grand Master of Court of Imperial Sacrifices, Acting Vice President of the Court of State Ceremonial of the Western Regions, under Imperial Decree Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). Ananda (one of the ten principal disciples of the Buddha) asked: 'What is Tathagata?' The Buddha (Buddha) told the bhikshus (bhiksu, monks who have left home to practice): 'In the past, when I was a Bodhisattva (Bodhisattva, a practitioner who vows to become a Buddha) in the causal stage, I went through the practice of various good deeds, in order to seek Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Now I have attained Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, liberation), all of which is true and not false. What is realized through the Right View of the Eightfold Noble Path (Arya Ashtanga Marga, the eight paths to reach Nirvana) is called Tathagata. Like the Perfectly Enlightened Ones of the past, who subdued and extinguished their deluded minds, and were able to reach Nirvana, therefore they are called Tathagata.' 'What is Arhat?' The Buddha said: 'In the past, the good conduct, dignified precepts, and the power of the ten wholesome roots that were practiced in the causal stage were cultivated and increased. Having cultivated in this way to the ultimate stage, when Nirvana is attained, all afflictions are completely cut off, so that body, speech, and mind are pure and undefiled, and afflictions are permanently destroyed, like cutting off the head of a Tala tree, so that it never sprouts again. Furthermore, because afflictions such as greed, hatred, and delusion are exhausted, all destinies (various realms of reincarnation) will never again be reborn, transcending the four difficulties—birth, old age, sickness, and death—the laws of suffering, and both delusion and suffering will never arise again, therefore the title Arhat is established.' 'Furthermore, causing all the clothes, bedding, food, medicine, banners, jeweled canopies, incense, flowers, lamps, fruits, and the most supreme objects in heaven and earth to be offered to the Buddha, one can obtain the most supreme blessings of wealth and auspiciousness, this is the title of Arhat.' 'What is Samyaksambuddha?' The Buddha said: 'The Tathagata possesses all wisdom, and there is nothing that is not known in all places. With the Four Foundations of Mindfulness (Sati Patthana, four types of contemplation), the Four Right Exertions (Sammappadhana, four correct efforts), the Four Bases of Power (Iddhipada, four paths to accomplishment), the Five Roots (Indriya, five controlling faculties), the Five Powers (Bala, five powers), the Seven Factors of Enlightenment (Bojjhanga, seven factors of enlightenment), the Eightfold Noble Path (Arya Ashtanga Marga, the eight paths to reach Nirvana), ten --------------------------------------------------------------------------------
Chinese
二缘生、四谛法等如是之法，平等开觉一切众生，令起智断惑，证须陀洹果、斯陀含果、阿那含果、阿罗汉，具三明、六通，复于大乘作意思求，历修诸地，断尽结习，成无上觉，此名正等正觉。” “云何明行足？” 佛言：“明，谓：天眼明、宿命明、漏尽明；行足者，为如来身、口、意业，善修满足，正真清净。如有大衣钵等，自在观照而无爱着，于自愿力一切之行，修令满足，号明行足。” “云何善逝？” 佛言：“即妙往之义，如贪、瞋、痴等引诸有情往彼恶趣，非名善逝。如来正智能断诸惑，妙出世间，能往佛果，故名善逝。” “云何世间解无上士？” 佛言：“世间者，谓欲界、色界、无色界。地狱、饿鬼、傍生等类，各具色蕴、受蕴、想蕴、行蕴、识蕴，眼根、耳根、鼻根、舌根、身根、意根，及彼六识所缘境等一切诸法，名曰世间。正觉正知名世间解。又彼世间所有二足、四足、多足、无足、欲色诸天、有想无想、非有想非无想、若凡若圣，一切有情之中，唯佛第一最上无等，名无上士。” “云何调御丈夫？” 佛言：“佛是大丈夫，而能调御善恶二类。恶者，起不善三业，而作诸恶，堕地狱、饿鬼、傍生而得恶报；善者，于身、口、意 现代汉语译本：‘二缘生’（两种缘起）、‘四谛法’（四圣谛）等这样的法，平等地开启觉悟一切众生，使他们生起智慧，断除迷惑，证得‘须陀洹果’（Sotapanna，入流果）、‘斯陀含果’（Sakadagami，一来果）、‘阿那含果’（Anagami，不还果）、‘阿罗汉’（Arhat，无学果），具备‘三明’（三种智慧）、‘六通’（六种神通），并且对于大乘佛法产生思考和追求，经历修习各个阶位，断尽烦恼习气，成就无上正等正觉，这叫做‘正等正觉’。 ‘云何明行足？’ 佛说：‘明’，指的是：‘天眼明’（能够看见众生生死因果的智慧）、‘宿命明’（能够知晓过去世的智慧）、‘漏尽明’（断尽烦恼的智慧）；‘行足’，指的是如来的身、口、意业，善于修习圆满，真正清净。比如拥有大衣和钵等，自在地观察而不产生爱着，对于自己发愿要做到的一切行为，修习到圆满，号为‘明行足’。 ‘云何善逝？’ 佛说：‘就是妙好地前往的意思。’比如贪、嗔、痴等引导众生前往恶趣，不能称为‘善逝’。如来以真正的智慧能够断除各种迷惑，美妙地脱离世间，能够前往佛果，所以叫做‘善逝’。 ‘云何世间解无上士？’ 佛说：‘世间’，指的是欲界、色界、无色界。地狱、饿鬼、傍生等各类众生，各自具有色蕴、受蕴、想蕴、行蕴、识蕴，眼根、耳根、鼻根、舌根、身根、意根，以及这六识所缘的境界等一切诸法，叫做‘世间’。正确地觉悟和认识这些叫做‘世间解’。而且世间所有二足、四足、多足、无足的众生，欲界和色界诸天，有想、无想、非有想非无想的众生，无论是凡夫还是圣人，一切有情众生之中，只有佛陀是第一、最上、无与伦比的，叫做‘无上士’。 ‘云何调御丈夫？’ 佛说：‘佛是大丈夫，能够调伏和驾驭善恶两类众生。’恶的众生，造作不善的身、口、意三业，从而造作各种恶行，堕入地狱、饿鬼、傍生而得到恶报；善的众生，在身、口、意
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English version: 'Two conditions arising', 'Four Noble Truths' (the Four Noble Truths), and other such Dharmas equally awaken all sentient beings, causing them to generate wisdom, sever delusions, and attain the fruits of 'Sotapanna' (Stream-enterer), 'Sakadagami' (Once-returner), 'Anagami' (Non-returner), and 'Arhat' (Worthy One), possessing 'Three Clear Knowledges' (threefold wisdom), 'Six Supernormal Powers' (six kinds of supernatural abilities), and further contemplating and seeking the Great Vehicle, progressing through the cultivation of various stages, completely severing all residual habits, and attaining unsurpassed perfect enlightenment; this is called 'Perfectly and Fully Enlightened'. 'What is perfect in knowledge and conduct?' The Buddha said: 'Knowledge' refers to: 'Clairvoyance' (the wisdom to see the causes and effects of beings' births and deaths), 'Knowledge of Past Lives' (the wisdom to know past lives), 'Knowledge of the Extinction of Outflows' (the wisdom to completely sever afflictions); 'Conduct Perfect' refers to the Tathagata's body, speech, and mind, being well cultivated and fulfilled, truly pure. For example, possessing robes and bowls, freely observing without attachment, and cultivating all actions according to one's vows to fulfillment, is called 'Perfect in Knowledge and Conduct'. 'What is Well-Gone?' The Buddha said: 'It means wonderfully departing.' For example, greed, anger, and delusion lead sentient beings to evil realms, which is not called 'Well-Gone'. The Tathagata, with true wisdom, can sever all delusions, wonderfully transcend the world, and can go to the fruit of Buddhahood, therefore it is called 'Well-Gone'. 'What is Knower of the World, Unsurpassed One?' The Buddha said: 'The world' refers to the Desire Realm, Form Realm, and Formless Realm. Beings in hell, hungry ghosts, animals, and other categories, each possessing the aggregates of form, feeling, perception, mental formations, and consciousness, the sense faculties of eye, ear, nose, tongue, body, and mind, and all Dharmas such as the objects of these six consciousnesses, are called 'the world'. Correctly awakening to and knowing these is called 'Knower of the World'. Moreover, among all sentient beings in the world, whether two-legged, four-legged, many-legged, or legless, gods in the Desire and Form Realms, beings with thought, without thought, neither with nor without thought, whether ordinary or noble, only the Buddha is the first, the highest, and unparalleled, called 'Unsurpassed One'. 'What is Tamer of Men?' The Buddha said: 'The Buddha is a great hero who can tame and subdue both good and evil beings.' Evil beings create unwholesome actions of body, speech, and mind, thus committing various evil deeds, falling into hell, hungry ghost, and animal realms, and receiving evil retribution; good beings, in body, speech, and mind --------------------------------------------------------------------------------
Chinese
而修众善，得人天福果。此之善恶皆由心作，佛以第一义善涅槃之法，显示调御令离垢染，获得最上寂灭涅槃，是故得名调御丈夫。” “云何天人师？” 佛言：“非与阿难一苾刍为师，所有苾刍、苾刍尼、乌波塞、乌波夷及天上、人间、沙门、婆罗门、魔王、外道，释、梵、龙、天悉皆归命，依教奉行，俱作佛子，故名天人师。” “云何名佛？” “智慧具足，三觉圆明，是故名佛。” 佛告阿难：“我昔经行之次，有婆罗门而来问我：‘何故汝之父母为汝立名呼为佛邪？’佛即答言：‘世所知者，我能了知；世所观者，我亦能观；所得灭者，我亦得灭。我具一切智，一切了知。我从无数劫种种修行，远尘离垢，今得无上菩提，故立佛号。’” “云何世尊？” 佛言：“我于因地自审观察所有善法、戒法、心法、智慧法，复观贪等不善之法，能招诸有生、灭等苦，以无漏智破彼烦恼得无上觉，是故天人凡圣、世出世间咸皆尊重，故曰世尊。” 佛说十号经 现代汉语译本：‘通过修行各种善行，可以获得人天福报。这些善与恶都是由心所造作的。佛陀以第一义谛的涅槃之法，来开示调伏和驾驭众生，使他们远离烦恼垢染，获得最上寂静的涅槃，因此被称为调御丈夫。’ ‘为什么被称为天人师呢？’ 佛说：‘不是只以阿难（Ananda，佛陀的十大弟子之一）一个比丘（bhiksu，出家男子）为师，而是所有的比丘、比丘尼（bhiksuni，出家女子）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），以及天上、人间、沙门（sramana，出家修行者）、婆罗门（brahman，古印度祭司阶层）、魔王（Mara，佛教中的恶魔）、外道（tirthika，佛教以外的修行者），释（Sakya，释迦族）、梵（Brahma，梵天）、龙（Naga，龙族）、天（Deva，天神）都归顺于佛，依照佛的教导奉行，都成为佛的弟子，所以被称为天人师。’ ‘为什么被称为佛呢？’ ‘智慧圆满具足，身、口、意三觉圆融明彻，所以被称为佛。’ 佛告诉阿难：‘我过去在经行的时候，有一个婆罗门来问我：‘为什么你的父母为你取名叫做佛呢？’我回答说：‘世人所知道的，我都能了知；世人所看到的，我也能看到；所能达到的寂灭，我也能达到。我具备一切智慧，一切都能了知。我从无数劫以来，通过种种修行，远离尘垢，现在证得无上菩提，所以立名为佛。’’ ‘为什么被称为世尊呢？’ 佛说：‘我在因地修行时，自己审察观察所有的善法、戒法、心法、智慧法，又观察贪婪等不善之法，能够招致各种有生、有灭等痛苦。我用无漏的智慧破除这些烦恼，证得无上觉悟，因此天上、人间、凡夫、圣人、世间、出世间都尊重我，所以被称为世尊。’ 《佛说十号经》