注維摩詰經 9.84

9.84

什曰：多陀阿伽度，秦言如來亦言如去。如法知、如法說，故名如也。諸佛以安隱道來，此佛亦如是來；彼佛安隱去，此佛亦如是去也。佛陀，秦言覺也。凡得道名為覺。覺有二種，一於四諦中覺、二於一切法中覺。覺而不盡則非真覺，故無覺名也。如佛問舍利弗，三問不答，天女問默然無言，此未免於睡也。言遍、言如、言覺，此三名則是體極之稱，足以明諸佛同等異於二乘也。肇曰：秦言覺。生死長寢，莫能自覺。自覺覺彼者，其唯佛也。此三句蓋體極之稱。若如上佛事有一毫不等者，則不足以名三號具足也。生曰：於結使眠中而覺，故得心冥如也。

[Kumāra]jīva says: *Tathāgata*, in the language of Qin, is 'thus-come' and also 'thus-gone'. Knowing in accordance with the Dharma and speaking in accordance with the Dharma, he is called 'thus'. The various Buddhas come by the peaceful path, and this Buddha also comes in this way; those Buddhas depart peacefully, and this Buddha also departs in this way. *Buddha*, in the language of Qin, is 'awakened'. Generally, attaining the Way is called 'awakening'. There are two kinds of awakening: first, awakening to the four truths; second, awakening to all dharmas. If one awakens without exhausting everything, it is not true awakening, and so does not deserve the name 'awakened'. For instance, when the Buddha questioned Śāriputra, he did not answer across three questions; when the heavenly maiden questioned him, he remained silent without a word; this shows he had not yet escaped from slumber. The expressions 'universal', 'thus', and 'awakened'—these three designations are epithets of the ultimate substance, sufficient to clarify that the various Buddhas are equal and distinct from the two vehicles. [Seng]zhao says: In the language of Qin, this is 'awakened'. In the long slumber of saṃsāra, none can awaken themselves. He who awakens himself and awakens others is none other than the Buddha. These three phrases are indeed epithets of the ultimate substance. If there were the slightest inequality in the Buddha's works as described above, they would not suffice to be called possessing the three titles in full. [Dao]sheng says: Awakening from within the sleep of defilements, he thereby attains a mind merged with Suchness.