Chinese
经。佛 演曰。第四化生成。智度论第二五种能说。一佛。二圣弟果。三诸天。四神仙。五变化。今明佛说表可崇信。魏本名婆伽婆。梁本言佛婆伽。隋言世尊。贞观名薄伽梵。周云佛薄伽梵。此但言佛。准经梵本。皆称大师名薄伽梵。即十号中第十号也。佛地论云。佛具十种功德名号。何故如来教传法者。一切经首但置如是薄伽梵。为此一名世咸尊重故。诸外道皆称本师名薄伽梵。又此一名总摄众德。余名不尔。故置此名。准梁周本加以佛名。为简外道。余本略也。今翻译者。更存省略随方生善。但标佛名。梵云佛名云佛陀。此云觉者。具有三义。一自觉简凡夫。二觉他简二乘。三觉满简菩萨。佛地论云。具一切智一切种智。能自开觉。复能开觉一切有情。如睡梦觉如莲华开故称为佛。一切智者。能自开智。如睡梦觉智观于空智理真智无分别智如所有也。总相而言断烦恼得一切智者。觉有情智如莲如华开智观。于有智事智俗智后所得智尽所有也。总相而言断所智知障得。又真实论十义释觉大般若七义应拾叙之。 薄伽梵者。准佛地论以二义释。一成德义。二德破魔义。就成德中复有六义。一自在。二炽盛。三端严。四名称。五吉祥。六尊贵。其义云何。谓诸如来永不系属诸烦恼故 现代汉语译本：可以确定地说，（佛所说的）时间和内容都是真实可信的。 经文说：佛演说。这是第四种化生而来的。（根据）《智度论》第二卷，有五种能说法的人：一是佛，二是证得圣果的弟子，三是诸天，四是神仙，五是变化（之人）。现在说明佛所说的话，表明其值得崇敬和信任。魏译本称为婆伽婆（Bhagavan，世尊），梁译本说佛婆伽（佛Bhagavan），隋译本说世尊，贞观译本名为薄伽梵（Bhagavan），周译本说佛薄伽梵（佛Bhagavan）。这里只说了佛。按照经文的梵文本，都称大师名为薄伽梵（Bhagavan），也就是十号中的第十个称号。佛地论说，佛具有十种功德名号。为什么如来教导传法的人，一切经的首句只放上‘如是薄伽梵（Bhagavan）’呢？因为这个名号世人都尊重。各外道也都称他们的本师名为薄伽梵（Bhagavan）。而且这个名号总摄一切功德，其他的名号不是这样，所以放置这个名号。按照梁译本和周译本，加上了佛名，是为了区别于外道。其他的译本省略了。现在的翻译者，更加地保存省略，随顺各地的情况产生善果。只标出佛名。梵语中佛名为佛陀（Buddha），这里翻译为觉者，具有三种含义：一是自觉，区别于凡夫；二是觉他，区别于二乘；三是觉满，区别于菩萨。《佛地论》说，具有一切智和一切种智，能够自己开悟，又能开悟一切有情众生，就像从睡梦中醒来，像莲花开放一样，所以称为佛。一切智，是能自己开悟的智慧，就像从睡梦中醒来一样，智慧观照空性，智慧是真理，智慧是无分别智，是如所有性。总的来说，断除烦恼而得到一切智的人，觉悟有情众生的智慧就像莲花开放一样，智慧观照有，智慧是事智，是俗智，是后得智，是尽所有性。总的来说，断除所知障而得到。另外，《真实论》用十种意义解释觉，《大般若经》用七种意义，应该拾取并叙述。 薄伽梵（Bhagavan）这个词，按照《佛地论》用两种意义解释：一是成就功德的意义，二是功德破除魔障的意义。就成就功德来说，又有六种意义：一是自在，二是炽盛，三是端严，四是名称，五是吉祥，六是尊贵。这些意义是什么呢？就是说诸如来永远不被各种烦恼束缚。
English
English version: It can be said with certainty that the time and content (of what the Buddha said) are true and trustworthy. The sutra says: The Buddha expounds. This is the fourth type of being born through transformation. According to the second volume of the *Mahaprajnaparamita-sastra* (*智度论*), there are five types of people who can speak the Dharma: first, the Buddha (Buddha); second, disciples who have attained the fruit of the holy path; third, the devas (诸天); fourth, the immortals (神仙); and fifth, those who are transformed (变化). Now, explaining what the Buddha said indicates that it is worthy of reverence and trust. The Wei translation calls it *婆伽婆* (Bhagavan, World-Honored One), the Liang translation says *佛婆伽* (Buddha Bhagavan), the Sui translation says World-Honored One, the Zhenguan translation calls it *薄伽梵* (Bhagavan), and the Zhou translation says *佛薄伽梵* (Buddha Bhagavan). Here, it only says Buddha. According to the Sanskrit version of the sutra, all call the master by the name *Bhagavan* (*薄伽梵*), which is the tenth title among the ten epithets. The *Buddhabhumi Sutra* (*佛地论*) says that the Buddha has ten meritorious titles. Why do the Tathagatas (如来) instruct those who transmit the Dharma to only place 'Thus I have heard, *Bhagavan* (*薄伽梵*)' at the beginning of all sutras? It is because this name is respected by the world. All other paths also call their original teachers by the name *Bhagavan* (*薄伽梵*). Moreover, this name encompasses all merits, while other names do not. Therefore, this name is placed. According to the Liang and Zhou translations, the name Buddha is added to distinguish it from other paths. Other translations omit it. The current translators further preserve the omissions and follow the local conditions to generate good results. Only the name Buddha is marked. In Sanskrit, the name Buddha is *Buddha* (*佛陀*), which is translated here as 'Awakened One,' having three meanings: first, self-awakening, distinguishing it from ordinary people; second, awakening others, distinguishing it from those of the Two Vehicles; and third, complete awakening, distinguishing it from Bodhisattvas. The *Buddhabhumi Sutra* (*佛地论*) says that possessing all-wisdom and all-knowing, being able to awaken oneself and also awaken all sentient beings, like waking from a dream, like a lotus flower blooming, therefore it is called Buddha. All-wisdom is the wisdom that can awaken oneself, like waking from a dream, wisdom contemplates emptiness, wisdom is truth, wisdom is non-discriminating wisdom, is suchness. Generally speaking, those who have cut off afflictions and attained all-wisdom, the wisdom of awakening sentient beings is like a lotus flower blooming, wisdom contemplates existence, wisdom is practical wisdom, is conventional wisdom, is subsequent wisdom, is the wisdom of knowing all things. Generally speaking, it is attained by cutting off the obstructions to knowledge. In addition, the *Tattvasiddhi Sastra* (*真实论*) explains awakening with ten meanings, and the *Mahaprajnaparamita Sutra* (*大般若经*) uses seven meanings, which should be picked up and narrated. The term *Bhagavan* (*薄伽梵*), according to the *Buddhabhumi Sutra* (*佛地论*), is explained with two meanings: first, the meaning of accomplishing merit; second, the meaning of merit destroying demonic obstacles. Regarding the accomplishment of merit, there are six meanings: first, freedom; second, flourishing; third, beautiful and dignified; fourth, name; fifth, auspiciousness; and sixth, nobility. What are these meanings? It means that all Tathagatas are never bound by various afflictions. --------------------------------------------------------------------------------
Chinese
。炎猛智火所烧练故。三十二大士相等所庄饰故。一切殊胜功德圆满无不知故。一切世间亲近供养咸称赞故。具一切德常起方便利益。安乐一切有情无懈废故。初一断德。次一智德。后四恩德。如次配释。二破魔义者。彼论又云。或能破坏四魔怨故名薄伽梵。摄大乘论云。能破四种大魔怨故名薄伽梵。又自在等功德相应。是故说佛名薄伽梵。二义正同。涅槃经第十八有七。复次释婆伽婆云。婆伽名破。婆名烦恼。能破烦恼故名婆伽婆。又能成就诸善法故。又能善解诸法义故。有大功德无能胜故。有大名闻遍十方故。又能种种大惠施故。又于无量阿僧祇劫吐安根故。初一离障。后六成德。如次配前佛地六义。瑜伽八十三云。薄伽梵者。怛然安坐妙菩提座。任运摧灭一切魔军大势力故。演曰。佛地摄论及涅槃经皆约二义。瑜伽论中唯约破魔广略异故。由能离障德自成故。涅槃离障。唯约烦恼举因摄果。即破四魔。问。佛有三身。此说何者。答。据标秽土为声果。即破四闻说。即是化身。论其实义具足三佛。由空无相真如妙理生智解故名法身。说应化非真非说法者。推功归佛本即真报身。若约十地菩萨。可见即他受用。佛地论云。如实义者。释迦牟尼说此经时。地前大众见变化身居此秽土为其说法。地上大众见受□□居佛净 现代汉语译本 因被炎猛的智慧之火烧炼的缘故。 因三十二大丈夫相好庄严修饰的缘故。 因一切殊胜功德圆满无所不知的缘故。 因一切世间众生亲近供养，都称赞的缘故。 因具足一切功德，常起方便利益，安乐一切有情众生，没有懈怠废弃的缘故。 最初一个解释断德（断除烦恼的功德），第二个解释智德（智慧的功德），后面四个解释恩德（恩惠的功德）。按照顺序对应解释。 二、破魔的意义： 《彼论》又说：‘或者能够破坏四种魔怨的缘故，名为薄伽梵（Bhagavan，世尊）。’ 《摄大乘论》说：‘能破四种大魔怨的缘故，名为薄伽梵（Bhagavan，世尊）。’ 又因为具有自在等功德相应，所以说佛名为薄伽梵（Bhagavan，世尊）。这两个意义是相同的。 《涅槃经》第十八有七种解释薄伽婆（Bhagavan，世尊）的说法：‘薄伽（Bhaga）名为破，婆（va）名烦恼，能破烦恼的缘故名为薄伽婆（Bhagavan，世尊）。又能成就各种善法的缘故。又能善于理解诸法义的缘故。有大功德，没有谁能胜过的缘故。有大名闻遍布十方的缘故。又能以种种广大的恩惠布施的缘故。又于无量阿僧祇劫吐出安稳的根的缘故。’ 最初一个解释离障（远离障碍），后面六个解释成就功德。按照顺序对应前面的佛地六义。 《瑜伽师地论》第八十三卷说：‘薄伽梵（Bhagavan，世尊），坦然安坐在妙菩提座上，任运摧灭一切魔军的大势力。’ 演曰：佛地摄论及涅槃经都依据两种意义解释。瑜伽论中只依据破魔一种意义，有广略的差异。因为能够远离障碍，功德自然成就的缘故。涅槃经中远离障碍，只依据烦恼，这是举因摄果，即是破四魔。 问：佛有三身，这里说的是哪一个？ 答：依据标示秽土为声闻的缘故，即是破四魔而说的，即是化身。论其真实意义，具足三佛。由空无相真如妙理生起智慧解脱的缘故，名为法身。说应化非真非说法者，推功归于佛的根本，即是真报身。如果依据十地菩萨所见，即是他受用身。佛地论说：‘如实义者，释迦牟尼（Sakyamuni）说此经时，地前大众见变化身居此秽土为其说法，地上大众见受……居佛净
English
English version Because of being refined by the fierce and blazing fire of wisdom. Because of being adorned with the thirty-two marks of a great man (Mahapurusa Laksana). Because of the perfection of all excellent merits and knowing everything without exception. Because all beings in the world draw near, make offerings, and praise him. Because he possesses all virtues, constantly initiates skillful means for benefit, brings peace and happiness to all sentient beings without懈怠 or abandonment. The first explains the virtue of severance (of afflictions), the second explains the virtue of wisdom, and the last four explain the virtues of kindness. They are explained in corresponding order. Two, the meaning of defeating Mara (demons): ‘That treatise’ also says: ‘Or because of being able to destroy the four Maras (Mara, demons), he is called Bhagavan (Bhagavan, World-Honored One).’ The *Mahayanasamgraha* says: ‘Because of being able to destroy the four great Mara enemies, he is called Bhagavan (Bhagavan, World-Honored One).’ Moreover, because of possessing virtues such as sovereignty, it is said that the Buddha is called Bhagavan (Bhagavan, World-Honored One). These two meanings are the same. The eighteenth chapter of the *Nirvana Sutra* has seven explanations of Bhagavan (Bhagavan, World-Honored One): ‘Bhaga means to break, and va means afflictions. Because of being able to break afflictions, he is called Bhagavan (Bhagavan, World-Honored One). Moreover, because of being able to accomplish all good dharmas. Moreover, because of being able to skillfully understand the meaning of all dharmas. Because of having great merit and no one being able to surpass him. Because of having great fame that pervades the ten directions. Moreover, because of giving various great and generous gifts. Moreover, because of emitting stable roots for immeasurable asamkhya kalpas.’ The first explains the separation from obstacles, and the last six explain the accomplishment of virtues. They correspond in order to the six meanings of Buddhahood mentioned earlier. The eighty-third volume of the *Yogacarabhumi-sastra* says: ‘Bhagavan (Bhagavan, World-Honored One), serenely sits on the wondrous Bodhi seat, effortlessly destroying the great power of all the Mara armies.’ Commentary says: The *Buddhabhumi-sastra* and the *Nirvana Sutra* both explain based on two meanings. The *Yogacarabhumi-sastra* only explains based on the meaning of defeating Mara, with differences in scope. Because of being able to separate from obstacles, virtues are naturally accomplished. In the *Nirvana Sutra*, separation from obstacles only relies on afflictions, which is taking the cause to encompass the effect, which is defeating the four Maras. Question: The Buddha has three bodies; which one is being referred to here? Answer: Based on the indication of the impure land for the sake of the Sravakas (Sravaka, Hearers), it is said to be the defeat of the four Maras, which is the Nirmanakaya (Nirmanakaya, Transformation Body). In terms of its true meaning, it fully possesses the three bodies of the Buddha. Because of the arising of wisdom and liberation from the wondrous principle of emptiness, non-appearance, and true suchness, it is called the Dharmakaya (Dharmakaya, Dharma Body). Saying that the manifested transformation is not real and does not preach the Dharma is attributing the merit to the Buddha's fundamental nature, which is the true Sambhogakaya (Sambhogakaya, Enjoyment Body). If based on what the Bodhisattvas of the ten bhumis (bhumi, grounds) see, it is the other-enjoyment body. The *Buddhabhumi-sastra* says: ‘In terms of the true meaning, when Sakyamuni (Sakyamuni) was speaking this sutra, the masses before the bhumis saw the transformation body residing in this impure land to preach the Dharma for them, while the masses on the bhumis saw the enjoyment... residing in the pure land of the Buddha.’ --------------------------------------------------------------------------------