十種通號第一
The Ten Universal Titles, Chapter 1
《福田論》敘三寶曰：「功成妙智道登圓覺，佛也。玄理幽微正教精誠，法也。禁戒守真威儀出俗，僧也。皆是四生導首、六趣舟航，故名為寶。」無機子問曰：「如《涅槃》云：『諸佛所師，所謂法也。』則應立教舉法為初，何緣垂訓佛居先耶？」釋曰：人能弘道，非道弘人。佛有能演之功，法無自顯之力，猶若伏藏藉人指出，故初稱佛，然後示法。佛有無量德亦有無量名，故今此集先列十號。言十號者，一、倣同先跡號；二、堪為福田號；三、遍知法界號；四、果顯因德號；五、妙往菩提號；六、達偽通真號；七、攝化從道號；八、應機授法號；九、覺悟歸真號；十、三界獨尊號。
In the "Treatise on the Field of Merit," the Three Jewels are described as follows: "One whose merits are perfected and whose wondrous wisdom has reached complete enlightenment—this is the Buddha. The profound and subtle principles, taught with sincerity and precision—this is the Dharma. Those who observe the precepts, uphold truth, and whose dignified conduct transcends the worldly—this is the Sangha. All are guides for the four kinds of beings and ferryboats across the six realms of rebirth; therefore they are called jewels."
Wujizi asked: "As the Nirvana Sutra says, 'What all Buddhas revere as their teacher is the Dharma.' If so, when establishing the teachings, one should place the Dharma first. Why then does the instruction begin with the Buddha?"
The explanation: It is people who can propagate the Way, not the Way that propagates people. The Buddha has the power to expound it; the Dharma has no ability to reveal itself. It is like a hidden treasure—someone must point it out. Therefore the Buddha is mentioned first, and the Dharma is shown afterward.
The Buddha has immeasurable virtues and likewise immeasurable names. So this collection first lists the ten titles. The ten titles are: first, the title of conforming to the footsteps of former sages; second, the title of being worthy as a field of merit; third, the title of universally knowing the Dharma realm; fourth, the title of the fruition revealing the virtue of the cause; fifth, the title of wondrously proceeding to enlightenment; sixth, the title of penetrating the false and comprehending the true; seventh, the title of gathering and guiding beings along the path; eighth, the title of teaching the Dharma according to capacity; ninth, the title of awakening and returning to the true; tenth, the title of being uniquely honored throughout the three realms.
梵語【多陀阿伽陀】亦云怛闥阿竭，後秦翻為如來。《金剛經》云：「無所從來，亦無所去，故名如來。」此以法身釋。《轉法輪論》云：「第一義諦名如，正覺名來。」此以報身釋。《成實論》云：「乘如實道來成正覺，故名如來。」此約應身釋。
The Sanskrit word is Tathāgata, also written as Tathāgata. Later Qin translators rendered it as "Thus-Come One" (Rulai). The Diamond Sutra says: "He comes from nowhere and goes nowhere; therefore he is called the Thus-Come One." This explains the term in terms of the Dharma Body. The Treatise on Turning the Wheel of Dharma says: "The ultimate truth is called 'Thus'; true enlightenment is called 'Come.'" This explains it in terms of the Reward Body. The Treatise on the Establishment of Truth says: "Riding the path of Suchness and arriving at perfect enlightenment—therefore he is called the Thus-Come One." This explains it in terms of the Manifestation Body.
【阿羅訶】秦云應供。《大論》云：「應受一切天地眾生供養。」亦翻殺賊，又翻不生。《觀經疏》云：「天竺三名相近，阿羅訶，翻應供；阿羅漢，翻無生；阿盧漢，翻殺賊。」
【Arhat】In Chinese, this is translated as "Worthy of Offerings." The Great Treatise says: "He is worthy of receiving offerings from all beings in heaven and on earth." It is also translated as "Slayer of Thieves," and also as "Non-Arising." The Commentary on the Contemplation Sutra says: "In India, three names are similar: A-lo-ho is translated as 'Worthy of Offerings'; A-lo-han is translated as 'Non-Arising'; A-lu-han is translated as 'Slayer of Thieves.'"
【三藐三佛陀】亦云三耶三菩，秦言正遍知。《大論》云：「是言正遍知一切法。什師言正遍覺也。言法無差故言正；智無不周故言遍；出生死夢故言覺。」《妙宗》云：「此之三號，即召三德。今就所觀，義當三諦：正遍知，即般若，真諦也；應供，即解脫，俗諦也；如來，即法身，中諦也。故《維摩》云：『阿難！若我廣說此三句義，汝以劫壽不能盡受。』」
[Samyak-sambuddha] is also called Sanyeshanpu. In Chinese, it means "one who correctly and universally knows." The *Mahāprajñāpāramitā-śāstra* says: "This means correctly and universally knowing all dharmas. Master Kumārajīva renders it as 'correctly and universally awakened.' Because the Dharma is without deviation, it is called 'correct'; because wisdom omits nothing, it is called 'universal'; because one has emerged from the dream of birth and death, it is called 'awakened.'" The *Miaozong* says: "These three epithets correspond to the three virtues. Seen in terms of the object of contemplation, their meaning accords with the three truths: 'One who correctly and universally knows' is Prajñā, the ultimate truth; 'Worthy of offerings' is Liberation, the conventional truth; 'Thus Come One' is the Dharma-body, the middle truth. Hence the *Vimalakīrti Sūtra* says: 'Ānanda! If I were to expound the meaning of these three phrases at length, you could not receive it all even in the span of a kalpa.'"
【鞞侈遮羅那三般那】秦言明行足。《大論》云：「宿命、天眼、漏盡，名為三明。三乘雖得三明，明不滿足，佛悉滿足，是為異也。」
【修伽陀】秦言好去。《大論》云：「於種種諸深三摩提無量智慧中去。」或名修伽度，此云善逝。《菩薩地持經》云：「第一上升，永不復還，故名善逝。」
【路伽憊】《大論》云：「是名知世間。知二種世間：一眾生，二非眾生；及如實相，知世間果、世間因，出世間滅、出世間道。」《地持經》云：「知世間眾生界一切種煩惱及清淨，名世間解。」
【阿耨多羅】秦云無上。《大論》云：「如諸法中，涅槃無上；眾生中，佛亦無上。」《地持經》云：「唯一丈夫，名無上士。」《大經》云：「有所斷者，名有上士；無所斷者，名無上士。」
【富樓沙曇藐娑羅提】秦云可化丈夫調御師。《大論》云：「佛以大慈大智故，有時軟美語，有時苦切語，有時雜語，令不失道。若言佛為女人調御師，為不尊重；若說丈夫，一切都攝。」
【舍多提婆魔㝹舍喃】此云天人教師。《大論》云：「佛示導，是應作、是不應作，是善、是不善，是人隨教行。」又云：「度餘道眾生者少，度天人眾生者多。」
【佛陀】《大論》云：「秦言知者，知過去、未來、現在，眾生、非眾生數，有常、無常等，一切諸法，菩提樹下，了了覺知，故名佛陀。」《後漢．郊祀志》云：「漢言覺也。」覺具三義：一者自覺，悟性真常，了惑虛妄；二者覺他，運無緣慈，度有情界；三者覺行圓滿，窮原極底，行滿果圓。故《華嚴》云：「一切諸法性，無生亦無滅，奇哉大導師，自覺能覺他。」肇師云：「生死長寢，莫能自覺；自覺覺彼者，其唯佛也。」《妙樂記》云：「此云知者覺者，對迷名知，對愚說覺。」《佛地論》云：「具一切智、一切種智，離煩惱障及所知障。於一切法，一切種相，能自開覺，亦能開覺一切有情。如睡夢覺，如蓮華開，故名為佛。」
【路迦那他】《大論》云：「翻世尊。」《成論》云：「具上九號，為物欽重，故曰世尊，天上人間所共尊故。」此十號義，若總略釋：無虛妄，名如來；良福田，名應供；知法界，名正遍知；具三明，名明行足；不還來，名善逝；知眾生國土，名世間解；無與等，名無上士；調他心，名調御丈夫；為眾生眼，名天人師；知三聚，名佛；具茲十德，名世間尊。《涅槃疏》云：「《阿含》及《成論》，合無上士與調御丈夫為一號，故至世尊十數方滿。《涅槃》及《大論》，開無上士與調御丈夫為兩號。」而《輔行》云：「《大論》合無上士、調御丈夫以為一句。」此文誤也，學者詳之。
【婆伽婆】應法師云：「薄伽梵，總眾德至尚之名也。」《大論》云：「一名有德；二名巧分別諸法；三名有名聲，無有得名聲如佛者；四能破婬怒癡。」新云薄伽梵，名具六義。《佛地論》曰：「薄伽梵聲，依六義轉。一自在，二熾盛，三端嚴，四名稱，五吉祥，六尊貴。頌曰：自在熾盛與端嚴，名稱吉祥及尊貴，如是六德義圓滿，是故彰名薄伽梵。其義云何？謂如來永不繫屬諸煩惱故，具自在義。猛焰智火所燒煉故，具熾盛義。妙三十二大士相等所莊飾故，具端嚴義。一切殊勝功德圓滿，無不知故，具名稱義。一切世間親近供養，咸稱讚故，具吉祥義。具一切德，常起方便，利益安樂一切有情，無懈廢故，具尊貴義。」唐．奘法師明五種不翻：一、祕密故不翻，陀羅尼是；二、多含故不翻，如薄伽梵含六義故；三、此無故不翻，如閻浮樹；四、順古故不翻，如阿耨菩提，實可翻之，但摩騰已來，存梵音故；五、生善故不翻，如般若尊重，智慧輕淺，令人生敬，是故不翻。