English
English version: ‘Emptiness’ and ‘Existence’ have two interpretations, like light. Among the ten titles, the tenth. The first is Tathāgata (如来): Here it is translated as ‘Thus Come,’ also known as ‘Thus Gone,’ or ‘Thus Abiding.’ ‘Thus Come’ refers to the Nirmāṇakāya (应化身佛), because He is compassionate and rides the vehicle of Prajna to transform beings in the Three Realms, hence called ‘Thus Come.’ Therefore, the *Treatise on the Lotus Sutra* says: ‘First is the Bodhi of the Nirmāṇakāya Buddha, manifesting according to what should be seen.’ For example, the scriptures all say that the Tathāgata came out of the palace of the Śākya (释迦族), went to a place not far from Gayā (伽耶城), and sat under the Bodhi tree to attain anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提). ‘Thus Gone’ refers to the Saṃbhogakāya (报身佛), riding the path of reality to achieve the awakening of the mind and departing, hence called ‘Thus Gone.’ The *Treatise on the Lotus Sutra* says: ‘Second is the Bodhi of the Saṃbhogakāya Buddha, referring to the fulfillment of the ten bhūmis (十地), attaining constant Nirvāṇa (涅槃).’ For example, the scriptures say: ‘Good son, since I actually attained Buddhahood, it has been immeasurable, boundless, hundreds of thousands of millions of nayutas of kalpas.’ ‘Thus Abiding’ refers to the Dharmakāya (法身佛), eternally the same from ancient times, constantly abiding and unchanging, hence called ‘Thus Abiding.’ The *Treatise on the Lotus Sutra* says: ‘Third is the Bodhi of the Dharmakāya Buddha, referring to the self-nature pure Nirvāṇa of the Tathāgatagarbha (如来藏), constantly pure, cool, and unchangeable.’ For example, the scriptures say: ‘The Tathāgata truly and realistically knows and sees the characteristics of the Three Realms, even to the point of not seeing the Three Realms as the Three Realms.’ The second is Arhat (阿罗汉): Here it is translated as ‘Worthy of Offerings,’ also known as ‘Killer of Thieves,’ or ‘Non-Arising.’ ‘Worthy of Offerings’ refers to the Tathāgata being worthy of receiving the offerings of humans and devas of the Two Vehicles (Śrāvaka and Pratyekabuddha) in the world, hence called ‘Worthy of Offerings.’ Being able to cut off the five categories of afflictions and their habits, hence called ‘Killer of Thieves.’ Because the shell of ignorance is shed, and one no longer receives birth and death in the field of future lives, hence called ‘Non-Arising.’ Possessing these three meanings, one is called Arhat (阿罗汉). The third is Samyaksaṃbuddha (三藐三佛陀): Here it is translated as ‘Right and Universal Knowledge.’ ‘Right’ distinguishes it from external paths, and ‘Universal Knowledge’ distinguishes it from the Two Vehicles. People of the Two Vehicles only know the conditioned Four Noble Truths (catvāri āryasatyāni), and do not know the unconditioned Four Noble Truths, so they cannot be called ‘Universal Knowledge.’ The Tathāgata knows both the conditioned and the unconditioned, so He is called ‘Universal Knowledge.’ Therefore, He is called ‘Right and Universal Knowledge.’ The fourth is Vidyācaraṇasaṃpanna (毗侈遮罗那三那): Here it is translated as ‘Perfect in Knowledge and Conduct.’ ‘Knowledge’ refers to the three kinds of knowledge (tisro vidyāḥ), and ‘Conduct’ refers to the three karmas (body, speech, and mind). People of the Small Vehicle's knowledge of past lives can only know things from the past eighty thousand kalpas, and their knowledge of the heavenly eye can only know the future. --------------------------------------------------------------------------------
Chinese
八万劫事。漏尽明现在但知四住烦恼尽以不具足故不称明行足。乃至诸菩萨等虽知无量恒河沙劫事。由未穷尽。是故不得言足。欲明如来达三世穷尽故称为足也。行者余人三业有失故不得称足。唯佛无失故得称足也。第五修伽陀者。此方住译名为善誓。善者名好。誓者三去名为好。说好去者乘如实道成正觉去故云好去。好说者以此实理如实为众生说故名好说。声闻之人非究竟去故不名好去。不能深达众生机根为说法故不名好说。如来一者深达物机。二者去是究竟故云好去说也 第六灵加备心。此方住译名为世间解。云何世间有三种。一者众生世间。二者器世间。三者智正觉世间。众生世间者正报也。器世间者依报也。智正觉世间理也。如于此三种世间。了了解知故名世间解也。 第七阿耨罗者。此方住译名无上士也。云何名无上士。一切众生中佛为无上。一切法中涅槃为无上。佛何故无上。以证无上法故。法既无上人亦无上。必亦云法何故无上。以无上人证故。人何故无上。证无上法故云无士也 第八富楼沙昙藐波罗提者。此方住译名为调御丈夫。调御有五种。一者官法调御民。二者父调御其子。三者师调御门徒。四者阎罗王调御诤罪人之业。五种调御中。前三种是现在调御 第四是未来世调御。第五以调御者 现代汉语译本： 八万劫的事情。当漏尽（烦恼断尽）显现时，仅仅知道四住地烦恼断尽，因为不具足一切功德，所以不能称为明行足（智慧和德行圆满）。乃至诸菩萨等，虽然知道无量恒河沙劫的事情，由于没有穷尽一切，所以不能说圆满。想要说明如来通达过去、现在、未来三世，穷尽一切，所以称为足。修行者和其他人，身、口、意三业有缺失，所以不能称为足。只有佛没有缺失，所以才能称为足。第五修伽陀（Sugata），此方（汉地）翻译为善逝。善，是好的意思。逝，是三去，名为好。说好去，是乘如实之道成就正觉而去，所以说好去。好说，是以此真实的道理如实地为众生宣说，所以名为好说。声闻之人不是究竟的去处，所以不名为好去。不能深刻地了解众生的根机而说法，所以不名为好说。如来一是深刻地了解众生的根机，二是去处是究竟的，所以说好去说。第六灵加备心，此方翻译为世间解。什么是世间？有三种：一是众生世间，二是器世间，三是智正觉世间。众生世间是正报。器世间是依报。智正觉世间是理。对于这三种世间，完全了解知晓，所以名为世间解。 第七阿耨罗（Anuttara），此方翻译为无上士。为什么称为无上士？一切众生中，佛是无上的。一切法中，涅槃是无上的。佛为什么无上？因为证得了无上的法。法既然无上，人也无上。必然也会问，法为什么无上？因为无上的人证得了它。人为什么无上？因为证得了无上的法，所以称为无上士。第八富楼沙昙藐波罗提（Purusa-damya-sarathi），此方翻译为调御丈夫。调御有五种：一是官府用法律调御百姓，二是父亲调御儿子，三是老师调御门徒，四是阎罗王调御争罪之人的业，五种调御中，前三种是现在的调御，第四种是未来世的调御，第五种是以调御者……
English
English version: Events of eighty thousand kalpas. When the exhaustion of outflows (Nirvana) manifests, one only knows the exhaustion of the four abodes of affliction. Because it is not complete, it is not called 'wisdom and conduct complete'. Even bodhisattvas, although they know events of countless Ganges river sand kalpas, because they have not exhausted everything, cannot be said to be complete. It is to explain that the Tathagata penetrates the three periods of time, past, present, and future, and exhausts everything, therefore it is called 'complete'. Practitioners and others have faults in their body, speech, and mind, so they cannot be called 'complete'. Only the Buddha has no faults, so he can be called 'complete'. Fifth, Sugata (修伽陀), translated in this land (China) as 'Well-Gone'. 'Well' means good. 'Gone' is the three departures, called good. Saying 'well-gone' means riding the path of reality and achieving perfect enlightenment, hence 'well-gone'. 'Well-spoken' means speaking the truth of this reality to sentient beings, hence 'well-spoken'. Sravakas (声闻) do not have an ultimate destination, so they are not called 'well-gone'. They cannot deeply understand the faculties of sentient beings to teach the Dharma, so they are not called 'well-spoken'. The Tathagata, firstly, deeply understands the faculties of beings, and secondly, the destination is ultimate, hence 'well-gone and well-spoken'. Sixth, Loka-vid (灵加备心), translated in this land as 'Knower of the World'. What is the world? There are three types: firstly, the world of sentient beings; secondly, the world of vessels; and thirdly, the world of wisdom and correct enlightenment. The world of sentient beings is the direct retribution. The world of vessels is the dependent retribution. The world of wisdom and correct enlightenment is the principle. Regarding these three worlds, completely understanding and knowing them is called 'Knower of the World'. Seventh, Anuttara (阿耨罗), translated in this land as 'Unsurpassed One'. Why is it called 'Unsurpassed One'? Among all sentient beings, the Buddha is unsurpassed. Among all dharmas, Nirvana (涅槃) is unsurpassed. Why is the Buddha unsurpassed? Because he has attained the unsurpassed Dharma. Since the Dharma is unsurpassed, the person is also unsurpassed. One might also ask, why is the Dharma unsurpassed? Because the unsurpassed person has attained it. Why is the person unsurpassed? Because he has attained the unsurpassed Dharma, hence 'Unsurpassed One'. Eighth, Purusa-damya-sarathi (富楼沙昙藐波罗提), translated in this land as 'Tamer of Men'. There are five types of taming: firstly, the government tames the people with laws; secondly, the father tames his son; thirdly, the teacher tames his disciples; fourthly, Yama (阎罗王) tames the karma of those who contend for sin. Among the five types of taming, the first three are present taming, the fourth is future taming, and the fifth is with the tamer... --------------------------------------------------------------------------------
Chinese
三世俱调御故。胜鬘经云。我久安立汝前□已开觉。今复摄受。汝未来生亦然。是故得知三世俱调御也。佛以𩋣语濡语。以此三种语调御众生令出生死故。云调御丈夫也 第九舍多提婆摩嵬舍喃者。此方住译名自天人。何以旦明天人师者。欲明如来乃是一切众生师。但以六道之中天人为胜。随胜说故名天人师也。佛陀者第十号也。此方住译名为觉者。云何觉者。如来于菩提树下众生非众生数了了觉知故名为佛。久自觉觉他故号名佛也。度脱生老病死者。明彼佛救利此病生苦者。其在胎之时去住随母东西冥冥独苦家人家人谁能自知。母若饮多则身俘涌。母若饮少则饥肠以闭。母若急行则颈如绳玄。母若安坐则身如山压无有光明。如黑闇地狱。不得动转。如铁网地狱。母若饮热如濩汤地狱。母若饮冷则如寒冰地狱。千五百岁边受诸苦乃得出生。出生之苦复难思念。当其出生之时泡带缠身。犹如被缚血流泛肉何异刹皮当堕草上如堕刀山。风来吹身。若寒冰切体不觉失声。拔似千锥竞琢神虑苍芒坏抱冥昧不知有天地。不知有日月。不知有父母。不知有兄姊。痛楚常多啼叫无息。三两年中稍辞乳餔肌宵虽长。而心识尚昏。见水便投死而弗悟。持身赴火。不审谁为引刀自刺痛而啼哭。从高坠下无有畏心。或匍匐路衢不知还返。逢狼 现代汉语译本：因为佛是过去、现在、未来三世的调御者。《胜鬘经》中说：‘我长久安立你在我面前，已经开启你的觉悟。现在再次摄受你，你未来生也是如此。’因此可以得知佛是三世的调御者。佛用实语、𩋣语（柔软语）、濡语（利益语），用这三种语言调御众生，使他们脱离生死，所以称为调御丈夫。 第九个名号是舍多提婆摩嵬舍喃（Śāstā-deva-manushyānām），在这里翻译为‘自天人’。为什么说是‘天人师’呢？是为了说明如来是一切众生的老师，只是因为六道之中天人最为殊胜，所以随顺殊胜而说，名为天人师。佛陀（Buddha）是第十个名号，在这里翻译为‘觉者’。什么是觉者呢？如来在菩提树下，对众生和非众生的数量完全觉知，所以名为佛。因为自己觉悟，又能使他人觉悟，所以号名为佛。 ‘度脱生老病死’，说明佛救济并使众生脱离这些痛苦。在胎中的时候，随着母亲的行动而东西移动，在黑暗中独自受苦，家人谁能知道？母亲如果喝多了，胎儿的身体就像被俘虏一样涌动。母亲如果喝少了，胎儿就饥肠辘辘。母亲如果快速行走，胎儿的脖子就像被绳子勒住一样。母亲如果安静地坐着，胎儿的身体就像被山压着一样，没有光明，如同黑暗的地狱，不能动弹，如同铁网地狱。母亲如果喝热的，就像在镬汤地狱。母亲如果喝冷的，就像在寒冰地狱。要经历一千五百年的各种痛苦才能出生。出生的痛苦更是难以思念。当出生的时候，胞衣和脐带缠绕身体，就像被捆绑一样，血流满身，和剥兽皮有什么区别？就像掉在草上的刹皮，如同掉在刀山上。风吹到身上，如同寒冰切割身体，不觉失声。拔出来的时候，就像被千锥同时敲打，神志苍茫，坏抱冥昧，不知道有天地，不知道有日月，不知道有父母，不知道有兄姊，痛苦常常很多，啼哭没有停止。两三年中，渐渐地不再吃奶，虽然夜晚很长，但是心识仍然昏昧。见到水就想投进去，死了也不知道。拿着身体去赴火。不知道谁拿刀刺自己，痛得啼哭。从高处坠落，没有畏惧之心。或者在路边爬行，不知道返回。遇到狼