維摩義記 1.23

1.23

云言「佛」者，標列化主。佛，天竺語，此翻名覺。覺有二義：一者覺察、二者覺悟。言覺察者，對煩惱障。煩惱侵害事等如賊，唯聖覺知不為其害，故名為覺。此之一義，如《涅槃》釋。言覺悟者，對其智彰。無明眠寢事等如睡，聖慧一起朗然大悟如睡得寤，故名為覺。所對無明，有其二種：一是迷理，性結無明迷覆實性，翻對彼故覺知自實。如來藏性從本常寂、無為不動，故名為覺。二事中無知迷諸法相，翻對彼故，覺知一切善、惡、無記三聚之法，故名為覺。故《地持》言「於義饒益聚、非義非非義饒益聚平等開覺，故名為佛。」義，益善義，利人故。非義，不善不利人故。非非義，是無記。於此悉知，故名為佛。既能自覺，復能覺他，覺行窮滿，故名為佛。云言自覺，簡異凡夫；噵言覺他，簡異二乘；覺行窮滿，別異菩薩。是故獨此得名為佛。

The word "Buddha" designates and lists the teaching master. "Buddha" is an Indian word, translated here as "Awakened One." Awakening has two meanings: first, investigation; second, enlightenment. "Investigation" is in contrast to the afflictive obscurations. Afflictions encroach and harm just like bandits; only the sage investigates and knows them, and is not harmed by them, hence he is called "Awakened." This first meaning is as explained in the Nirvāṇa [Sūtra]. "Enlightenment" is in contrast to the cognitive obscurations. The slumber of ignorance is just like sleep; when noble wisdom arises, one awakens grandly and clearly as if awakening from sleep, hence he is called "Awakened." The ignorance to which this is opposed is of two kinds: First is delusion regarding principle: the fundamental knot of ignorance deludes and veils the true nature; in contrast to it, one awakens to one's own reality. The nature of the tathāgatagarbha is fundamentally ever-quiescent, unconditioned, and unmoving, hence it is called "Awakened." Second is lack of knowledge regarding phenomenal events: being deluded about the characteristics of all dharmas; in contrast to it, one awakens to all the dharmas of the three aggregates—wholesome, unwholesome, and indeterminate—hence he is called "Awakened." Therefore the Bodhisattvabhūmi states: "Because he awakens equally to the aggregate of meaningful benefit and the aggregate of non-meaningful and neither-meaningful-nor-non-meaningful benefit, he is called Buddha." "Meaningful" means wholesome benefit, because it benefits others. "Non-meaningful" is unwholesome, because it does not benefit others. "Neither-meaningful-nor-non-meaningful" is indeterminate. Knowing all of these fully, he is called Buddha. Being able both to awaken oneself and to awaken others, and having one's practice of awakening completely fulfilled, one is called Buddha. Saying that he awakens himself distinguishes him from ordinary people; saying that he awakens others distinguishes him from the two vehicles; and having his practice of awakening completely fulfilled distinguishes him from bodhisattvas. Therefore, he alone obtains the name "Buddha."